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Zondon: C. J. CLAY anv SONS, 
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
AVE MARIA LANE. 





Cambringe: DEIGHTON, BELL, AND CO. 
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Putt ress ΕΣ 





THE 


PLUTUS OF ARISTOPHANES 


BY 


W.. C. GREEN, M.A. 


RECTOR OF HEPWORTH, SUFFOLK 3 
LATE FELLOW. OF KING’S COLLEGE, CAMBRIDGE$ 
AND ASSISTANT MASTER AT RUGBY SCHOOL. 


New Edition, revised and corrected. 











THE UNIVERSITY PRESS 
1887 


[AU Rights reserved.] 





PAZBS 73 
ζο δὲ 
[557 
[Al 


Cambrivge : 
PRINTED BY C. J. CLAY, M.A- AND SONS, 


AT THE UNIVERSITY PRESS. 
25.52.27 


_ & 














7΄ oN «“----.. 
{Ὁ UNI Vis E R Dd T ¥ ἣ ΤῊΝ 
ἢ Ved Or 


INTRODUCT THE PLUTUS. 


THE Plutus was exhibited in the archonship of Antipater, 
that is to say B.C. 388; being the last play that Aristophanes 
produced in his own name. For his two remaining plays, the 
Acolosicon and Cocalus, were put forth through Araros one of 
his sons, whom he wished thus to introduce to the Athenian. 
public. 

Thus much we learn from the writer of one of the Greek 
arguments. But a Scholiast tells us that there were two plays 
of Aristophanes bearing this name; and that the first Plutus 
was exhibited in the archonship of Diocles (B.c. 408). From 
this first P/z¢us a line (not in our play) is quoted by the Scholiast 
on Raz. 1093: on 1. 115 of our play the Scholiast gives an 
alteration made (as he says) in the second Plutus, and lines 
173, 1146 are noticed as necessarily belonging to the later play. 
This Scholiast evidently supposes the play which he is an- 
notating to be substantially the first PZztus,; into which lines 
173, 1146, which must belong to the later play, have been 
transferred. 

But the more general and better conclusion is that the play 


᾿ς which we have is the second Plutus. The whole character of 


the play, the absence of choric interludes and personalities, are 
a mark of the later time: the historical references are thus 
correct and natural. Indeed there is nothing of which we could 
positively assert that it was not in the second Pluzus. For 
though in lines 174, 303, 314 persons are mentioned by name, 
they are of no great note, we are not sure that they were still 
living, nor is the satire on them so bitter that it must have 
provoked the penalty of the law against personalities. Or, if 


some few lines be thought to have belonged to the earlier, but: 


probably not to the later play, they may as easily have been in- 


vi INTRODUCTION 


serted by copyists remembering the earlier play as vice versa. 
And if there be any truth in the proverb that ‘second thoughts 
are best’ we shall surely judge our line 115 ταύτης ἀπαλλάξειν 
σε ths ὀφθαλμίας to be later than the weak substitute given by 
the Scholiast τῆς συμφορᾶς ταύτης σε παύσειν ἧς ἔχεις. 

Be it then assumed that our Plutus is the later play: ‘a 
refashionment of an earlier work of Aristophanes,’ as Donaldson 
calls it: though how far the two plays differed we do not know; 
they may have been substantially the same. 

It appears however nearly certain that there were interludes 
of the Chorus in the /7zrst Plutus, which we have not in ours: 
and in such parts and elsewhere there was probably personal 
satire which in the later edition was omitted. For we know 
that the licence of Comedy had now been abridged by law: as 
Horace says, ‘Chorus turpiter obticuit sublato jure nocendi.’ 
In fact the Plutus, with the Lcclestazusae, belongs to what 
Meineke calls the third age of Aristophanic poetry. Athens was 
conquered and humbled by the issue of the Peloponnesian war. 
Her leading position and liberty were lost. Comedy, as Aris- 
tophanes had originally conceived it—where the comic poet was 
tobe the frank and fearless adviser of the State, reprover of 
mistaken policy, exposer of trickery and vice even in high 
places, roundly abusing his countrymen for their own good (see 
the Parabasis of the Acharnians)—comedy of this kind could 
no longer exist. With the greatness of the country had fallen 
the greatness of the poet’s office. Not only by law was the 
Chorus silenced or restricted; but also poverty in place of 
wealth made it impossible to put plays on the stage with the old 
splendour. Aristophanes therefore of necessity conforms to the 
times: and though there are sparkles of his old wit, the general 
character of language is tamer. With the old bitterness is gone 
much of the old vigour. . 

The Plutus therefore may be ranked as belonging to Middle 
Comedy (if there be any definite Middle Comedy); at all events 
_to the time of transition from the Old to the New. It deals not 
with political but private life: with the general question of the 
distribution of riches in the world, with the question whether 


ΦΧ ΕΖ. vil 


riches or poverty do most good. This question is solved by 
bringing on the stage the god of Wealth, restoring him to sight, 
- and describing the consequences, when riches were now redis- 
tributed according to his and Chremylus’ ideas of merit. Fora 
sketch of the play one can hardly do better than reproduce that 
given by Addison in No. 464 of The Spectator. He calls it ‘a 
very pretty allegory which is wrought into a play by Aristophanes 
the Greek Comedian.’ 

‘Chremylus, who was an old and a good man, and withal 
exceeding poor, being desirous to leave some riches to his son, 
consults the oracle of Apollo upon the subject. The oracle bid 
him follow the first man he should see upon his going out of 
the temple. The person he chanced to see was to appearance 
an old sordid blind man, but, upon his following him from place 
to place, he at last found, by his own confession, that he was 
Plutus the god of riches, and that he was just come out of the 
house of a miser. Plutus further told him that when he was a 
boy he used to declare that as soon as he came to age he would 
distribute wealth to none but virtuous and just men; upon 
which Jupiter, considering the pernicious consequences of such 
a resolution, took his sight away from him, and left him to 
stroll about the world in the blind condition wherein Chremylus 
beheld him. With much ado Chremylus prevailed upon him to 
go to his house; where he met an old woman in a tattered 
raiment, who had been his guest for many years, and whose 
name was Poverty. The,old woman refusing to turn out so 
easily as he would have her, he threatened to banish her, not 
only from his house, but out of all Greece, if she made any 
more words upon the matter. Poverty on this occasion pleads 
her cause very notably, and represents to her old landlord that, 
should she be driven out of the country, all their trades arts and 
sciences would be driven out with her; and that, if every one 
was rich, they would never be supplied with those pomps, orna- 
ments and conveniences of life which make riches desirable. 
She likewise represented to him the several advantages which 
she bestowed upon her votaries, in regard to their shape, their 
health, and their activity, by preserving them from gouts, drop- 


Vili INTRODUCTION 


sies, unwieldiness and intemperance; but whatever she had to 
say for herself she was at last forced to troop off. Chremylus 
immediately considered how he might restore Plutus to his 
sight; and in order to it, conveyed him to the temple of 
Aesculapius, who was famous for cures and miracles of this 
nature. By this means the deity recovered his eyes, and began 
to make a right use of them, by enriching every one that was 
distinguished by piety towards the gods and justice towards 
men; and at the same time by taking away his gifts from the 
impious and undeserving. This produces several merry inci- 
dents, till, in the very last act, Mercury descends with great 
complaints from the gods that, since the good men were grown 
rich, they had received no sacrifices; which is confirmed by a 
priest of Jupiter, who enters with a remonstrance that since the 
late innovation he was reduced to a starving condition, and 
could not live upon his office. Chremylus, who in the beginning 
of the play was religious in his poverty, concludes it with a 
proposal, which was relished by all the good men who were 
now grown rich as well as himself, that they should carry 
Plutus in a solemn procession to the temple, and instal him in 
the place of Jupiter. 

‘This allegory instructed the Athenians in two points ; first, 
as it vindicated the conduct of Providence in its ordinary dis- 
tributions of wealth; and, in the next place, as it showed the 
great tendency of riches to corrupt the morals of those who 
‘possessed them.’ 

While appreciating Addison’s elegant sketch of the allegory, 
we shall not entirely agree with him as to its drift : the lesson 
intended by Aristophanes cannot have been exactly as he says. 

In the first place, Aristophanes cannot have meant to show 
that the distribution of wealth at Athens was the best possible, 
or that it was absolutely better for good and honest men to be 
poor. We cannot suppose that the restoration of Plutus to 
sight and the re-distribution of riches by merit—i.e. the whole 
action of the play—is meant to be an elaborate mistake. From 
the analogy of all his plays our poet must be believed, in the 
main, to sympathize with those who are victorious in the end, 


TO THE PLUTUS. ΙΧ 


For instance, in the Peace the recovery of the goddess Peace 
was really to the poet, as well as to his characters, a desired 
end: so also in the Acharuizans the truce, in the Frogs the 
return.of Aeschylus. Therefore inthis play that toward which 
the main action is directed, giving sight to Plutus, must be 
a wish of the poet as well as of Chremylus. One cannot doubt 
that Aristophanes meant not to approve, but to complain of, 
the present distribution of riches, at least at Athens: that he 
thought they fell to-the undeserving: that he meant a sort of 
regretful lament over old times when better men prospered. 
And secondly, as regards the comparative effects of riches 
and poverty, though he admires the thrift and hardy virtue of 
old times as contrasted with the corruptions of luxury, yet he 
would naturally defend plenty and wealth ; for he would regard 
them as characteristics of the old times, and as an indispensable 
aid to old Comedy, in contrast with the present humiliation of 
his country and the degradation of the comic poet’s office. The 
two lessons therefore of the allegory are not simply ‘the vindi- 
cation of Providence in its ordinary distributions of wealth’ 
and ‘the tendency of riches to corrupt.’ At the same time we 
may own that these two lessons do in some sort appear, at least 
to us. The whole impression left on us is not that Plutus’ 
recovery is a signal success. Though certain impostors and 
worthless fellows are disgraced, no very noble results seem 
likely to follow. ~And again, Poverty in her pleading with 
Chremylus has undoubtedly the best of the argument: indeed 
Chremylus can only end by saying that ‘he wo’nt be convinced’ 
(1. 600), And it was inevitable that Aristophanes, in working 
out these arguments, should see that poverty was the spur to 
exertion, that unequal distribution of wealth was a good and 
necessary thing. But in behalf of Wealth, and against Poverty, 
it might have been argued with some force that men work to 
win wealth as much as to escape poverty; that, where some 
must win, it would be better that the winners should be the 
worthier. But that men are made worthier.by having to work 
in order to win, while the very fact of having won wealth often 
tends to make them less worthy, is a truth to which Aristo- 


Χ INTRODUCTION TO THE PLOTUS. 


phanes was not blind; and still less can we be so. Work done 
on the way to an end. is often more valuable to the worker than 
the end itself. But after all we are not concerned to prove 
Aristophanes absolutely consistent, or the allegory of the Plutus 
perfect. The poet saw many anomalies, and much unfairness, 
in the distribution of wealth at Athens in his time. These he 
wished to point out, and, in imagination, to set matters to rights. 
An amusing way of doing so seemed to be by restoring to sight 
Plutus, proverbially blind. Some of the real advantages and 
uses of poverty are brought out by the way; and the results of 
Plutus’ and Chremylus’ new arrangements are not very grand: 
for Chremylus is no very high type of character, nor intended 
by Aristophanes to be so. But the idea gave opportunity (as 
Addison says) ‘for many merry incidents’: and we must not 
forget that to amuse—always one chief object of comedy—was 
now more than ever so, when serious personal satire and political 
teaching was no longer possible. 

Meineke notices that ‘in this play throughout the gods are 
severely handled, so that we can perceive that the old reverence 
for them had passed away, even among men with pretensions to 
goodness.’ There is much ridicule of the gods also in the 
Frogs and Birds, though in a playful vein. Yet it is rather 
the tricks of priestcraft and superstition (which may have been 
gaining ground) than the serious part of religion that our poet 
attacks. Zeus indeed is made to give place to Plutus at the ~ 
end of the play: but then the priest of Zeus has already lowered 
his deity by representing him as only anxious for his perquisites. 
We need not blame Aristophanes over much for seeing through 
and exposing the impostures and absurdities of his national 
theology. 

The Plutus has a more copious body of Scholia than any 
other play of Aristophanes; and (as a consequence probably 
of this) has been very fully annotated by the learned scholars 
of old. The actual difficulties of the play, whether of language 
or allusion, do not need long notes. And as to its interest and 
merit most will now agree with Meineke in classing it far below 
our poet’s earlier plays. 


TABLE OF THE READINGS OF DINDORF’S AND 
MEINEKE’S TEXTS. 


DINDORF. 
17. ἀποκρινομένῳ 
37- μηδὲ ἕν 
45. &uvins 


46. φράζουσαν 

49. συμφέρον 

, 56. πρότερον... φράσον 
78-79. XP. ὦ,. Πλοῦτος ὧν 
8ο. ΚΑ. σὺ Πλοῦτος 

81. ΧΡ. ὦ Φοῖβ᾽ "Απολλον 
98. ἑόρακά πω 


105. ἐμέλλετον 

130. τίν᾽ 

162-167. Chremyli sunt 
170-179. Carionis sunt 
1907. αὑτῷ 

208. μὴ νῦν 

211. δράσαι 

217. κἂν δῇ 

237. εἰς 

244. χρόνῳ 

258. ἄνδρας 

271. ἡμᾶς 

286. ἅπασιν ἡμῖν 

287. Midas 

296. γ᾽ av 

301. σφηκίσκον 

335. τίἂν οὗν τὸ πρᾶγμ᾽ εἴη; πόθεν 
338. ἐπὶ 

361. τοιοῦτο. BA. φεῦ 


262. ὡς 


MEINEKE. 
ἀποκρινόμενος 
μηδεέν 
ξυνιεῖς 
φράζοντος 
σύμφορον 
πότερον... «φράσεις 
KA. ὦ... Πλοῦτος wy 
XP. σὺ Πλοῦτος 
Chremyli est 
ἑόρακ᾽ ἐγὼ 
ἐμελλέτην 
τί 
Chremyli εἰ Carionis sunt alternis 
Chremyli et Carionis sunt alternis 
εἶναι 
μή νυν 
δρᾶν σὺ 
κἂν χρῇ 
ὡς 
χρόνου 
ὄντας 
μ᾽ ἔπειτ᾽ 
ἡμῖν ἅπασιν 
Μίδαις 
γε 
σφηνίσκον 
τί τὸ πρᾶγμ᾽ ἂν εἴη καὶ πόθεν ; 
ἐν 
τοιουτονί 


ΒΛ. φεῦ" ὡς 


ΧΙ 


268. 
375+ 
400. 
413. 
485. 


493: 
498. 
499- 
505. 
500. 
517- 
521. 
531. 
586. 
5485: 
548. 
573- 
582. 
584. 
587. 
592. 
607. 


630. 
661. 
669. 
689. 
725: 


738. 
770. 
781. 
Sol. 
813. 
830. 
840. 


DINDORF’S AND MEINEKE’S TEXTS. 


DINDORF. 
ἐπίδηλόν τι πεπανουργηκότι 
ἐθέλεις 
εἰσαγαγεῖν 
ἄνυε 
φθάνοιτον 
πράττοντ᾽" ἢ τί γὰρ 
βούλημα 
τίς 
οὐδεὶς ἄν" ἐγὼ 
παύσαι 
ἥντιν 
νῦν δὴ 
παρὰ πλείστων 
ἐστιν 
κολοσυρτόν 
θράνους 
ὑπεκρούσω 
ἀναπείσειν 
σὲ διδάξω 
ἵν᾽ “Ἕλληνας... -ξυναγείρει 
δηλοῖ 
κοτινῷ 
χρή 
ἀνύειν 
ἄλλοι 
προθύματα 
παρήγγειλεν καθεύδειν 
τὴν χεῖρ᾽ ὑφήρει 
ἐπομνύμενον 
τῆς ἐκκλησίας 
ἀνεστήκει 
ἀπαντῆσαι 
ἐνεδίδουν 
τὰς ἰσχάδας 
σαπροὺς 
μ᾽ ἀπώλεσεν 
ΧΡ. ἀλλ’ 


ἀνθ᾽ ὧν 


οὐχὶ νῦν. ΔΙ. 


MEINEKE. 
ἐπίδηλον ὅτι πεπανούργηκέ τι 
ἐθέλει 
εἰσάγειν 
ἄνυτε 
pbavore 
πράττοντες" τί γὰρ 
βούλευμα 
τὶς 
οὐδέν" ἔγώ σοι 
παύσει 
ἣν τις 
νυνὶ 
παρ᾽ ἀπίστων 
ἔσται 
κολοσυρτοῦ 
θράνου 
ἐπικρούσω 
ἀναπείθειν 
ἀποδείξω 
omittit 
δῆλος 
κοτίνῳ 
χρῆν 
ἀνύτειν 
ὅἅλλοι 
θυλήματα 
παρήγγειλ᾽ ἐγκαθεύδειν 
ἄρασ᾽ ὑφήρει 
ὑπομνύμενον 
ταῖς ἐκκλησίαις 
ἀνειστήκει 
ὑπαντῆσαι 
ἐπεδίδουν 
τῶν ἰσχάδων 
σαθροὺς 
σ᾽ ἀπώλεσεν mutata persona 
ΔΙ. ἀλλ᾽ οὐχὶ νῦν. ἀνθ᾽ ὧν 


DINDORF’S AND MEINEKE’S TEXTS. 


845. 
370. 
908. 
919. 
946. 
979. 
993. 
1004. 
1005. 
ΙΟΙΟ. 
ΙΟΙΙ. 
1018. 
1027. 
1033. 
1037. 
1042. 
1055. 


1078. 
T100. 
1116. 
1131. 


1139. 
1140. 
1141. 
II7I. 


1173. 


1180. 


DINDORF. 
μῶν ἐνεμνήθης 
οὐδενὸς 
μαθών 
ὥστ᾽ 
καὶ 
ταὐτὰ πάνθ᾽ 
οὐχὶ νῦν ἔθ᾽ 

ἔπειτα πλουτῶν 

ἅπαντ᾽ ἐπήσθιεν 

λυπουμένην 

φάττιον 

παγκάλους 

ποιήσει 

νυνδί σ᾽ οὐκέτι 

τηλία 

τί 

πρός με 

ποῖ 

τοῦτό γ᾽ ἐπέτρεπον 

ὦ 

ἐπιθύει 

πρὸς 

ἐπιστρέφειν 

τι 

σε λανθάνειν 

αὐτὸς 

φράσειε ποῦ 

ὁ Πλοῦτος οὗτος ἤρξατο 
βλέπειν 

ἐνθάδε 


MEINEKE. 
μῶν οὖν ἐμυήθης 
οὐδεέν 
παθών 
ὡς 
κἂν 


γ᾽ αὖ τὰ πάνθ᾽ 
οὐχί τοι νῦν 

ἐπεὶ ἑαπλουτῶν 
ἅπαντ᾽ ἂν ἤσθιεν 
λυπουμένην γ᾽ 
φάβιον 

παγκάλας 

ποιήσῃ 

νῦν δέ γ᾽ οὐκέτι σε 
τηλίας 

σέ 

πρὸς ἐμὲ 

ποῦ 

τοῦτ᾽ ἐπέτρεψ᾽ ἐγὼ 
ὁ 

ἔτι θύει 

περὶ 

ἔτι στρέφειν 

γε 

σ᾽ ἂν λανθάνειν 
καὐτὸς 

pacer’ ὅπου 

αὖ βλέπειν ὁ Πλοῦτος ἤρξατο 


ἐνθαδί 


ΧΙΠ 





TA TOT APAMATOS ΠΡΟΣΩΠΑ, 


KAPION. 
XPEMYAOS. 
IIAOYTOS. 

ΧΟΡΟΣ AIPOIKON. 
BAEVIAHMOS. 
TIENIA. 

TYNH XPEMYAOY. 
AIKAIOS ANHP. 
SYKO@®ANTHS. 
TPAYS. 

NEANIAS. 

EPMHS. 

IEPEYS ΔΙΟΣ. 


me 
d sae ry 





ὙΠΟΘΕΣΙΣ. 


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σ. Ρ, Ι 








MAOYTOS. 


KA. ‘Os ἀργαλέον πρᾶγμ᾽ ἐστὶν, ὦ Zed καὶ θεοὶ, 


ΧΡ 


aA 7 a / 
δοῦλον γενέσθαι παραφρονοῦντος δεσπότου. 
f 
ἢν yap ta βέλτισθ᾽ ὁ θεράπων λέξας τύχῃ, 
δόξῃ δὲ μὴ δρᾶν ταῦτα τῷ κεκτημένῳ, 
μετέχειν ἀνάγκη τὸν θεράποντα τῶν κακῶν. 5 
τοῦ σώματος γὰρ οὐκ ἐᾷ τὸν κύριον 
a ς / 2 \ \ > / 
κρατεῖν ὁ δαίμων, ἀλλὰ τὸν ἐωνημένον. 
καὶ ταῦτα μὲν δὴ ταῦτα. τῷ δὲ Λοξίᾳ, 
4 é 
\ a / > / 
ὃς θεσπιῳδεῖ τρίποδος ἐκ χρυσηλάτου, 
7 ὃ “ VA , a 
μέμψιν δικαίαν μέμφομαι ταύτην, ὅτι 10 
\ δ ; 
ἰατρὸς ὧν καὶ μάντις, ὥς φασιν, σοφὸς, 
- Κα, 7 Σ \ 4 
μελαγχολῶντ᾽ ἀπέπεμψέ μου τὸν δεσπότην, 
er 3 a , ’ U4 rn 
ὅστις ἀκολουθεῖ κατόπιν ἀνθρώπου τυφλοῦ, 
τοὐναντίον δρῶν ἢ προσῆκ᾽ αὐτῷ ποιεῖν. 
οἱ γὰρ βλέποντες τοῖς τυφλοῖς ἡγούμεθα" 15 
οὗτος δ᾽ ἀκολουθεῖ, κἀμὲ προσβιάζεται, 
καὶ ταῦτ᾽ ἀποκρινομέμῳ τὸ παράπαν οὐδὲ γρῦ. 
ἐγὼ μὲν οὖν οὐκ ἔσθ᾽ ὅπως συγήσομαι, 
K \ , cf ag 9 Ay 
ἣν μὴ φράσῃς 6 TL τῷδ᾽ ἀκολουθοῦμέν ποτε, 
ὦ δέσποτ᾽, ἀλλά σοι παρέξω πράγματα. 90 
9 
ov γάρ με τυπτήσεις στέφανον ἔχοντά γε. 
\ 
μὰ Δί᾽, arr’ ἀφελὼν τὸν στέφανον, hv λυπῇς τί με, 
ἵνα μᾶλλον ἀληῆς. 


4 APISTO®ANOTS 


KA. λῆρος" οὐ yap παύσομαι 
πρὶν ἂν φράσῃς μοι τίς ποτ᾽ ἐστὶν οὑτοσί" 
εὔνους γὰρ ὦν σοι πυνθάνομαι πάνυ σφόδρα. 

ΧΡ, ἀλλ᾽ οὔ σε κρύψω" τῶν ἐμῶν γὰρ οἰκετῶν 
πιστότατον ἡγοῦμαί σε καὶ κλεπτίστατον. 
ἐγὼ θεοσεβὴς καὶ δίκαιος ὧν ἀνὴρ 


κακῶς ἔπραττον καὶ πένης ἦν. KA. οἶδά τοι. 


ΧΡ, ἕτεροι δ᾽ ἐπλούτουν, ἱερόσυλοι, ῥήτορες 
καὶ συκοφάνται καὶ πονηροί. ΚΑ. πείθομαι. 

ΧΡ, ἐπερησόμενος οὖν ὠχόμην ὡς τὸν θεὸν, 
τὸν ἐμὸν μὲν αὐτοῦ τοῦ ταλαιπώρου σχεδὸν 
ἤδη νομίζων ἐκτετοξεῦσθαι βίον, 
τὸν δ᾽ υἱὸν, ὅσπερ ὧν μόνος μοι τυγχάνει, 
πευσόμενος εἰ χρὴ μεταβαλόντα τοὺς τρόπους 
εἶναι πανοῦργον, ἄδικον, ὑγιὲς μηδὲ ἕν, 
ὡς τῷ βίῳ τοῦτ᾽ αὐτὸ νομίσας συμφέρειν. 

ΚΑ. τέ δῆτα Φοῖβος ἔλακεν ἐκ τῶν στεμμάτων ; 

ΧΡ, πεύσει. σαφῶς yap 6 θεὸς εἶπέ μοι τοδί" 
ὅτῳ ξυναντήσαιμι πρῶτον ἐξιὼν, 
ἐκέλευσε τούτου μὴ μεθίεσθαί μ᾽ ἔτι, 
πείθειν δ᾽ ἐμαυτῷ ξυνακολουθεῖν οἴκαδε. 

ΚΑ. καὶ τῷ ξυναντᾷς δῆτα πρώτῳ; ΧΡ, τουτῳί. 

ΚΑ. εἶτ᾽ οὐ ξυνίης τὴν ἐπίνοιαν τοῦ θεοῦ, 
φράζουσαν ὦ σκαιότατέ σοι σαφέστατα 
ἀσκεῖν τὸν υἱὸν τὸν ἐπιχώριον τρόπον ; 

ΧΡ, τῷ τοῦτο κρίνεις ; 

ΚΑ. δῆλον ὁτιὴ καὶ τυφλῷ 
γνῶναι δοκεῖ τοῦθ᾽, ὡς σφόδρ᾽ ἐστὶ συμφέρον 
τὸ μηδὲν ἀσκεῖν ὑγιὲς ἐν τῷ νῦν χρόνῳ. 

XP. οὐκ ἔσθ᾽ ὅπως ὁ χρησμὸς εἰς τοῦτο ῥέπει, 
ἀλλ᾽ εἰς ἕτερόν τι μεῖζον. ἢν δ᾽ ἡμῖν φράσῃ 


80 


85 


40 


80 


KA. 


ITA. 
KA. 


XP. 


KA. 
XP. 
KA, 
ITA. 
KA. 


XP. 
ΧΡ, 
ITA. 


XP. 
ITA. 


ITA. 


XP. 


ΠΛΟΥ͂ΤΟΣ. ὅ 


ὅστις ποτ᾽ ἐστὶν οὑτοσὶ καὶ τοῦ χάριν 
καὶ τοῦ δεόμενος ἦλθε μετὰ νῷν ἐνθαδὶ, 
/ ? * \ e A v4 Ω 
πυθοίμεθ᾽ av τὸν χρησμὸν ἡμῶν ὃ τι νοεῖ. 55 
A 4 , 
ἄγε δὴ, σὺ πρότερον σαυτὸν ὅστις εἶ φράσον, 
A \ / 
ἢ τἀπὶ τούτοις δρῶ λέγειν χρὴ ταχὺ πάνυ. 
ἐγὼ μὲν οἰμώξειν λέγω σοι. 
μανθάνεις 
ὅς φησιν εἶναι; 
\ , a 9 b 3 ’ 
σοὶ λέγειν TOUT, οὐκ ἐμοί. 
A \ 9 A \ al 3 ἤ Η 
σκαιῶς γὰρ αὐτοῦ καὶ χαλεπῶς ἐκπυνθάνει. 60 
᾽ 3 35 3 Ν Ψ ἢ , 
ἀλλ᾽ εἴ τε χαίρεις ἀνδρὸς εὐόρκου τρόποις, 
ἐμοὶ φράσον. ΠΛ. κλάειν ἔγωγέ σοι λέγω. 
δέχου τὸν ἄνδρα καὶ τὸν ὄρνιν τοῦ θεοῦ. 
οὔ τοι μὰ τὴν Δήμητρα χαιρήσεις ἔτι. 
3 \ / \ 3 / 3 3 A \ A 
εἰ μὴ φράσεις yap, ajo © ὀλώῶ κακὸν κακῶς. 65 
ὦ τᾶν, ἀπαλλάχθητον ἀπ᾽ ἐμοῦ. XP. πώμαλα. 
\ ΣΤῊΝ ae , ee OS ΩΣ τ, 3 
καὶ μὴν ὃ λέγω BerTicTOV ἐστ᾽, ὦ δέσποτα 
ἀπολῶ τὸν ἄνθρωπον κάκιστα τουτονί, 
ἀναθεὶς γὰρ ἐπὶ κρημνόν τιν᾽ αὐτὸν καταλιπὼν 
» > hee Le al 9 a 
ἄπειμ᾽, tv ἐκεῖθεν ἐκτραχηλισθῇ πεσών. 70 
ἀλλ᾽ aipe ταχέως. TIA. μηδαμώς. 
οὔκουν ἐρεῖς ; 
ἀλλ᾽ ἢν πύθησθέ μ᾽ ὅστις εἴμ᾽, εὖ οἶδ᾽ ὅτι 
κακόν τί μ᾽ ἐργάσεσθε κοὐκ ἀφήσετον. 
A [4 
νὴ τοὺς θεοὺς ἡμεῖς γ᾽, ἐὰν βούλῃ γε σύ. 
, , , Ὁ Xx / 
μέθεσθέ νύν μου πρῶτον. XP. ἢν, μεθίεμεν. 15 
ἀκούετον δή. δεῖ γὰρ ὡς ἔοικέ με 
τ , 
λέγειν ἃ κρύπτειν ἢ παρεσκευασμένος. 
ἐγὼ yap εἰμι Ἰ]λοῦτος. 
ὦ μιαρώτατε 
> A e / ἄς. 8 Φ᾿. “Ψ a ” 
ὠνδρῶν ἁπάντων, εἶτ᾽ ἐσίγας IdodTos ὧν : 


6 APIS TO®ANOTS 


KA. σὺ Πλοῦτος, οὕτως ἀθλίως διακείμενος ; 80 
ΧΡ, ὦ Φοῖβ᾽ "Απολλον καὶ θεοὶ καὶ δαίμονες 

καὶ Ζεῦ, τί φής; ἐκεῖνος ὄντως εἶ σύ; IIA. ναί. 
XP. ἐκεῖνος αὐτός; IIA. αὐτότατος. 


XP. πόθεν οὖν, φράσον, 
αὐχμῶν βαδίξεις ; 

ΠΛ. ἐκ ἸΤατροκλέους ἔρχομαι, 
ὃς οὐκ ἐλούσατ᾽ ἐξ ὅτουπερ ἐγένετο. 8 


ΧΡ, τουτὶ δὲ τὸ κακὸν πῶς ἔπαθες: κἀτειπέ μοι. 

ΠΛ. ὁ Ζεύς με ταῦτ᾽ ἔδρασεν ἀνθρώποις φθονῶν. 
ἐγὼ γὰρ ὧν μειράκιον ἠπείλησ᾽ ὅτι 
ὡς τοὺς δικαίους καὶ σοφοὺς καὶ κοσμίους 
μόνους βαδιοίμην" ὁ δέ μ᾽ ἐποίησεν τυφλὸν, 90 
ἵνα μὴ διωγυγνώσκοιμι τούτων μηδένα. 
οὕτως ἐκεῖνος τοῖσι χρηστοῖσι φθονεῖ. 

ΧΡ, καὶ μὴν διὰ τοὺς χρηστούς γε τιμᾶται μόνους 
καὶ τοὺς δικαίους. IIA. ὁμολογῶ σοι. 

ΧΡ. φέρε, τί οὖν; 
εἰ πάλιν ἀναβλέψειας ὥσπερ καὶ πρὸ τοῦ, 95 
φεύγοις ἂν ἤδη τοὺς πονηρούς; ΠΛ. dnp’ ἐγώ. 

ΧΡ, ὡς τοὺς δικαίους δ᾽ ἂν βαδίζοις ; 

ΠΛ. πάνυ μὲν οὖν' 
πολλοῦ γὰρ αὐτοὺς οὐχ ἑόρακα διὰ χρόνου. 

XP. καὶ θαῦμά γ᾽ οὐδέν" οὐδ᾽ ἐγὼ γὰρ ὁ βλέπων. 

ΠΛ. ἀφετόν με νῦν. ἴστον γὰρ ἤδη tam’ ἐμοῦ. 100 

XP. μὰ Δί᾽, ἀλλὰ πολλῷ μᾶλλον ἑξόμεσθά σου. 

ΠΛ. οὐκ ἠγόρευον ὅτι παρέξειν πράγματα 
ἐμέλλετόν μοι; 

ΧΡ. καὶ σύ γ᾽, ἀντιβολῶ, πιθοῦ, 
καὶ μή μ᾽ ἀπολίπῃς" οὐ γὰρ εὑρήσεις ἐμοῦ 
ζητῶν ἔτ᾽ ἄνδρα τοὺς τρόπους βελτίονα" 105. 


ΠΛΟΥ͂ΤΟΣ. 7 
μὰ tov Δί" ov γὰρ ἔστιν ἄλλος πλὴν ἐγώ. 

ΠΛ. ταυτὶ λέγουσι πάντες" ἡνίκ᾽ ἂν δέ μου 

, δες ΩΝ \ ; , 
τύχωσ᾽ ἀληθῶς καὶ γένωνται πλούσιοι, 
᾽ a ς / A / 
ἀτεχνῶς ὑπερβάλλουσι TH μοχθηρίᾳ. 

ΧΡ, ἔχει μὲν οὕτως, εἰσὶ δ᾽ οὐ πάντες κακοί. 110 
TIA. wa Δί᾽, adr’ ἁπαξάπαντες. KA. οἰμώξει μακρά. 
3 ς Ἃ 5» αὶ vd δ 4" ἂν “δ / 

XP. σοὶ δ᾽ ὡς av εἰδῇς ὅσα, παρ᾽ ἡμῖν ἢν μένῃς, 
γενήσετ᾽ ἀγαθὰ, πρόσεχε τὸν νοῦν, ἵνα πύθῃ. 
οἶμαι γὰρ, οἶμαι, σὺν θεῷ δ᾽ εἰρήσεται, 
ταύτης ἀπαλλάξειν σε τῆς ὀφθαλμίας, 115 

V4 / 
βλέψαι ποιήσας. 

ΠΛ. μηδαμῶς τοῦτ᾽ ἐργάσῃ. 
οὐ βούλομαι γὰρ πάλιν ἀναβλέψαι. ΧΡ, τί φής; 

ΚΑ. ἄνθρωπος οὗτός ἐστιν ἄθλιος φύσει. 

IIA.6 Ζεὺς μὲν οὖν οἶδ᾽ ὡς τὰ τούτων wap ἔμ᾽ εἰ 

ἤ VN 3 / Φ 
πύθοιτ᾽ ἂν ἐπιτρίψειε. 7 120 

XP. νῦν δ᾽ οὐ τοῦτο δρᾷ, 
ὅστις σε προσπταίοντα περινοστεῖν ea; 

ΠΛ. οὐκ οἶδ᾽" ἐγὼ δ᾽ ἐκεῖνον ὀρρωδῶ πάνυ. 

XP. ἄληθες, ὦ δειλότατε πάντων δαιμόνων; 

5 \ 5 \ \ / 
oles yap εἰναι τὴν Διὸς τυραννίδα 
\ \ ‘\ ges ! 
καὶ τοὺς κεραυνοὺς ἀξίους τριωβόλου, 125 
ἐὰν ἀναβλέψῃς od κἂν μικρὸν χρόνον; 

ΠΛ. ad, μὴ λέγ᾽, ὦ πονηρὲ, ταῦτ᾽. 

ΧΡ. ἔχ᾽ ἥσυχος. 
ἐγὼ γὰρ ἀποδείξω σὲ τοῦ Διὸς πολὺ 
μεῖζον δυνάμενον. ΠΛ. ἐμὲ σύ; 

ΧΡ, νὴ τὸν οὐρανόν. 
αὐτίκα γὰρ ἄρχει διὰ τίν᾽ ὃ Ζεὺς τῶν θεῶν ; ι30 

ΚΑ. διὰ τἀργύριον" πλεῖστον γάρ ἐστ᾽ αὐτῷ. 


ΧΡ, : φέρε, 


if 
KA. 


XP. 


XP. 


XP. 


ITA. 


XP. 


KA. 


XP. 


ΠΛ. 
ΚΑ. 


XP. 


APIS TO®ANOTS 
tis οὖν ὁ παρέχων ἐστὶν αὐτῷ τοῦθ᾽; KA. ὁδί, 
θύουσι δ᾽ αὐτῷ διὰ τίν᾽; οὐ διὰ τουτονί; 
\ \ ᾽ 43 / n " 
καὶ νὴ Δί᾽ εὔχονταί γε πλουτεῖν ἄντικρυς. 
9, Ὁ“ 9 > ἣν 7 \ e / 
οὔκουν ὅδ᾽ ἐστὶν αἴτιος, καὶ ῥᾳδίως 185 
παύσει᾽ ἂν, εἰ βούλοιτο, ταῦθ᾽; IIA. ὁτιὴ τί δή; 
v4 "Ὁ τὰ Ὁ / 3 / 5 
ὅτι οὐδ᾽ ἂν εἷς θύσειεν ἀνθρώπων ἔτι, 
οὐ βοῦν ἂν, οὐχὶ Ψαιστὸν, οὐκ ἄλλ᾽ οὐδεὲν, 
μὴ βουλομένου σοῦ. ILA. πῶς: 
“ 3 7 > ὦ 
ὅπως; οὐκ ἔσθ᾽ ὅπως 
CASTE f A \ \ 
ὠνήσεται δήπουθεν, HY σὺ μὴ παρὼν 140 
> \ A 3 / ¢/ [φ \ 
αὐτὸς διδῷς τἀργύριον, ὥστε τοῦ Διὸς 
\ / x al /, / 
τὴν δύναμιν, ἢν λυπῇ TL, καταλύσεις μόνος. 
τί λέγεις ; δι’ ἐμὲ θύ τῷ; 
ί λέγεις ; δι’ ἐμὲ θύουσιν αὐτῷ; 
ως έβρι, / 
φήμ᾽ ἐγώ. 
καὶ νὴ Δί᾽ εἴ τί γ᾽ ἔστι λαμπρὸν καὶ καλὸν 
ἢ χάριεν ἀνθρώποισι, διὰ σὲ γίγνεται. 145. 
ἅπαντα τῷ πλουτεῖν γάρ ἐσθ᾽ ὑπήκοα. 
ἔγωγέ τοι διὰ μικρὸν ἀργυρίδιον 
a / \ \ \ a 4 
δοῦλος γεγένημαι, διὰ TO μὴ πλουτεῖν ἴσως. 
τέχναι δὲ πᾶσαι διὰ σὲ καὶ σοφίσματα 160 
ἐν τοῖσιν ἀνθρώποισίν ἐσθ᾽ εὑρημένα. 
ὁ μὲν γὰρ αὐτῶν σκυτοτομεῖ καθήμενος, 
ἕτερος δὲ χαλκεύει τις, ὃ δὲ τεκταίνεται. 
δὲ χρυσοχοεῖ γε, χρυσίον παρὰ σοῦ λαβὼν 
2 2 
δὲ λωποδυτεῖ γε νὴ Δί᾽, ὁ δὲ τουχωρυχεῖ, 165 
ὁ δὲ γναφεύει γ᾽, ὁ δέ γε πλύνει κώδια, 
δὲ βυρσοδεψεῖ γ᾽, ὁ δέ γε πωλεῖ κρόμμυα. 
οἴμοι τάλας, ταυτί μ᾽ ἐλάνθανεν πάλαι. 
μέγας δὲ βασιλεὺς οὐχὶ διὰ τοῦτον κομᾷ; 170 
3 } > Ἐς. \ a / 
ἐκκλησία δ᾽ οὐχὶ διὰ τοῦτον γίγνεται; 
, \ / 3 La} 3 , 
τί δέ; τὰς τριήρεις οὐ σὺ πληροῖς ; εἶπέ μοι. 


ΠΛΟΥ͂ΤΟΣ. 9 


A Lee , \ 3 @ UA Ἢ 
ΚΑ, τὸ δ᾽ ἐν Κορίνθῳ ξενικὸν οὐχ οὗτος τρέφει; 
3 a) , 
ὁ IIdudiros δ᾽ οὐχὶ διὰ τοῦτον κλαύσεται ; 
ὁ βελονοπώλης δ᾽ οὐχὶ μετὰ τοῦ ἸΠαμφίλου; 175 
ΧΡ, Φιλέψιος δ᾽ οὐχ ἕνεκα σοῦ μύθους λέγει ; 
ἡ ξυμμαχία δ᾽ οὐ διὰ σὲ τοῖς Αἰγυπτίοις ; 
ἐρᾷ δὲ Aais οὐ διὰ σὲ Φιλωνίδου ; 
ΚΑ. ὁ Τιμοθέου δὲ πύργος 180 
cP. ἐμπέσοι γέ σοι. 
Ἁ / 3 εν \ \ / / 
τὰ δὲ πράγματ᾽ οὐχὶ διὰ σὲ πάντα πράττεται; 
μονώτατος γὰρ εἶ σὺ πάντων αἴτιος, 
\ ~ an \ A 93 al > ον > ὦ 
Kal TOV κακῶν Kal τῶν ἀγαθῶν, εὖ ἴσθ᾽ ὅτι. 
KA. κρατοῦσι γοῦν κἀν τοῖς πολέμοις ἑκάστοτε 
Φ 4? Φ x e 9 / / 
ἐφ᾽ ols av οὗτος ἐπικαθέζηται μόνον. 185 
ΠΛ. ἐγὼ τοσαῦτα δυνατός εἰμ᾽ εἷς ὧν ποιεῖν ; 
ΧΡ, καὶ ναὶ μὰ Δία τούτων γε πολλῷ πλείονα" 
v4 3 IQ \ \ A , “5 ᾽ \ / 
ὥστ᾽ οὐδὲ μεστὸς σοῦ γέγον᾽ οὐδεὶς πώποτε. 
an \ \ v ee , ,,Ἁ 
TOV μὲν γὰρ ἄλλων ἐστὶ πάντων πλησμονὴ 
ἔρωτος ΚΑ. ἄρτων XP. μουσικῆς KA. τραγημάτων 


ΧΡ, τιμῆς ΚΑ, πλακούντων 191 
XP. ἀνδραγαθίας KA. ἰσχάδων 
XP. φιλοτιμίας ΚΑ. μάξης ΧΡ, στρατηγίας 

ΚΑ. φακῆς. 


XP. σοῦ δ᾽ ἐγένετ᾽ οὐδεὶς μεστὸς οὐδεπώποτε. 
ἀλλ᾽ ἢν τάλαντά τις λάβῃ τριακαίδεκα, 
a , A “Ὁ 
πολὺ μᾶλλον ἐπιθυμεῖ λαβεῖν ἑκκαίδεκα: 195 
Ἃ A 
κἂν ταῦτ᾽ ἀνύσηται, τετταράκοντα βούλεται, 
wv 3 \ ¢ A \ / 
ἢ φησιν ov βιωτὸν αὑτῷ τὸν βίον. 
ITA. εὖ τοι λέγειν ἔμοιγε φαίνεσθον πάνυ" 
\ a / / 
πλὴν ἕν μόνον δέδοικα. 
ΧΡ, : φράξε τοῦ πέρι. 


ΠΛ. ὅπως ἐγὼ τὴν δύναμιν ἣν ὑμεῖς φατὲ 200 


10 


ar. 


ΠΛ, 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


/ 
ἔχειν με, ταύτης δεσπότης γενήσομαι. 
νὴ τὸν Ai’* ἀλλὰ καὶ λέγουσι πάντες ὡς 
δειλότατόν ἐσθ᾽ ὁ πλοῦτος. 
ἠκιστ᾽, ἀλλά με 

τουχωρύχος τις διέβαλ᾽, ἐσδὺς γάρ ποτε 
᾿ 5 5 \ ren 0." a 
οὐκ εἶχεν ἐς τὴν οἰκίαν οὐδὲν λαβεῖν, 205 
εὑρὼν ἁπαξάπαντα κατακεκλειμένα" 

9 3 : polar ὁ / \ / / 
εἶτ᾽ ὠνόμασέ μου THY πρόνοιαν δειλίαν. 


XP. μή νυν μελέτω σοι μηδέν" ὡς, ἐὰν γένῃ 


ΠΛ. 


ἢ 


ITA. 
ITA. 


ὁ 4 A 


ΧΡ, 


ΠΛ. 


XP. 


XP. 


KA. 


ΧΡ, 


\ 
ἀνὴρ πρόθυμος αὐτὸς ἐς τὰ πράγματα, 
βλέποντ᾽ ἀποδείξω σ᾽ ὀξύτερον τοῦ Λυγκέως. 210 
πῶς οὖν δυνήσει τοῦτο δρᾶσαι θνητὸς ὦν; 
» ᾿] > \ > 7. > Φ > / 
ἔχω τιν᾽ ἀγαθὴν ἐλπίδ᾽ ἐξ ὧν εἶπέ μοι 
ὁ Φοῖβος αὐτὸς ἸΤυθικὴν σείσας δάφνην. 

? a 3 ἡ ἴω δι. 0 - 4 
κακεῖνος οὖν σύνοιδε ταῦτα; XP. dyy ἐγώ. 
ὁρᾶτε. 215 

’ 4 
μὴ φρόντιζε μηδὲν, ὠγαθέ. 

3 \ \ Φ ἂς Ὁ aa ὁ Ἃ a 9 9 “Ὁ 
ἐγὼ yap, εὖ τοῦτ᾽ ἴσθι, κἂν δῇ μ᾽ ἀποθανεῖν, 
αὐτὸς διαπράξω ταῦτα. ΚΑ. κἂν βούλῃ γ᾽, ἐγώ. 
πολλοὶ δ᾽ ἔσονται χἄτεροι vov ξύμμαχοι 

X ρ t μμ X ? 

> “7 

ὅσοις δικαίοις οὖσιν οὐκ ἦν ἄλφιτα. 
παπαῖ, πονηρούς γ᾽ εἶπας ἡμῖν συμμάχους. 5230 
οὗκ, ἢν γε πλουτήσωσιν ἐξ ἀρχῆς πάλιν. 
ἀλλ᾽ ἴθι σὺ μὲν ταχέως δραμὼν ΚΑ. τί δρῶ ; λέγε. 
τοὺς ξυγγεώργους κάλεσον, εὑρήσεις δ᾽ ἴσως 
ἐν τοῖς ἀγροῖς αὐτοὺς ταλαιπωρουμένους, 
ὅπως ἂν ἴσον ἕκαστος évtavOl παρὼν 295 
ἡμῖν μετάσχῃ τοῦδε τοῦ Ἰ]Πλούτου μέρος. 
καὶ δὴ βαδίζω' τουτοδὶ κρεάδιον 
τῶν ἔνδοθέν τις εἰσενεγκάτω λαβών. 
pares ; yea, ay Yon. a , 
ἐμοὶ MEANTEL TOUTO γ᾽ ἀλλ᾽ ἄνυσας τρέχε. 


ΠΛΟΥ͂ΤΟΣ. 11 


σὺ δ᾽, ὦ κράτιστε IIhodte πάντων δαιμόνων, 230 
5" 3 3 A an 9 3) », ¢ \ > / 
εἴσω μετ᾽ ἐμοῦ δεῦρ᾽ εἴσιθ᾽" ἡ γὰρ οἰκία 
ε Cal / 
αὕτη ᾽στὶν ἣν Set χρημάτων σε τήμερον 
μεστὴν ποιῆσαι καὶ δικαίως κἀδίκως. 
. \ 
ITA. ἀλλ᾽ ἄχθομαι μὲν εἰσιὼν νὴ τοὺς θεοὺς 
> $535 on » 3 / Oa 
εἰς οἰκίαν ἐκάστοτ ἀλλοτρίαν TravU 235 
> \ \ 3 ,] 3 3 \ ᾽ [2] 
ἀγαθὸν γὰρ ἀπέλαυσ᾽ οὐδὲν αὐτοῦ πώποτε. 
ἣν μὲν γὰρ ὡς φειδωλὸν εἰσελθὼν τύχω, 
: \ an ὁ 
εὐθὺς κατώρυξέν με κατὰ τῆς γῆς κάτω 
” / ¥ v b 
Kav τις προσέλθῃ χρηστὸς ἄνθρωπος φίλος 
αἰτῶν λαβεῖν τι μικρὸν ἀργυρίδιον, 240 
» ’ 3 3 > A / 
ἔξαρνός ἐστι μηδ᾽ ἰδεῖν με πώποτε. 
ἣν δ᾽ ὡς παραπλῆγ᾽ ἄνθρωπον εἰσελθὼν τύχω, 
! / ff 
πόρναισι καὶ κύβοισι παραβεβλημένος 
γυμνὸς θύραζ᾽ ἐξέπεσον ἐν ἀκαρεῖ χρόνῳ. 
ΧΡ, μετρίου γὰρ ἀνδρὸς οὐκ ἐπέτυχες πώποτε. 245 
ἐγὼ δὲ τούτου τοῦ τρόπου πώς εἰμ᾽ ἀεί. 
7 \ ὃ , ς IO \ 9 \ 
χαίρω τε yap φειδόμενος ὡς οὐδεὶς ἀνὴρ 
/ > > A , es ae x / / 
πάλιν τ᾽ ἀναλῶν, ἡνίκ᾽ av τούτου δέῃ. 
ἀλλ᾽ εἰσίωμεν, ὡς ἰδεῖν σε βούλομαι 
καὶ τὴν γυναῖκα καὶ τὸν υἱὸν τὸν μόνον, 250 
ὃν ἐγὼ φιλῶ μάλιστα μετά σέ. ITA. πείθομαι. 
ΧΡ, τί γὰρ ἄν τις οὐχὶ πρὸς σὲ τἀληθὴ λέγοι; 
3 \ \ A / \ \ / 
ΚΑ, ὦ πολλὰ δὴ τῷ δεσπότῃ ταυτὸν θυμὸν φαγόντες, 
’ lal (al 
ἄνδρες φίλοι καὶ δημόται καὶ Tod πονεῖν ἐρασταὶ, 
vy 3.5 A t eh τὸ me 4.τ ἃ , 
ir ἐγκονεῖτε, σπεύδεθ᾽, ὡς ὃ καιρὸς οὐχὶ μέλλειν, 
3 > »Ά 3 > 3 4. A A 9 A ® na ’ 9 
ἀλλ᾽ ἔστ᾽ ἐπ᾽ αὐτῆς τῆς ἀκμῆς, 7 δεῖ TApovtT 
ἀμύνειν. 250 
ΧΟ " c¢ A 6 / e A wana θύ 
. οὔκουν ὁρᾷς ὁρμωμένους ἡμᾶς t προθύμως, 
ὡς εἰκός ἐστιν ἀσθενεῖς γέροντας ἄνδρας ἤδη ; 
\ δ᾽ 9 A 93) θ Ἄν \ A \ / 
σὺ δ᾽ ἀξιοῖς ἴσως με θεῖν, πρὶν ταῦτα Kal φράσαι μοι 


12 APIZTO®ANOTS 


4 , ϑι , ς \ , A 
ὅτου χάριν μ᾽ ὁ δεσπότης 6 σὸς κέκληκε δεῦρο. 500 

KA. οὔκουν πάλαι δήπου λέγω; ; σὺ δ᾽ αὐτὸς οὐκ ἀκούεις. 
ὁ δεσπότης yep φησιν ὑμᾶς ἡδέως ἅπαντας 
ψυχροῦ βίου καὶ δυσκόλου ξήσειν ἀπαλλαγέντας. 

ΧΟ. ἔστιν δὲ δι τί καὶ πόθεν τὸ πρᾶγμα τοῦθ᾽ ὅ φησιν; 

KA. ἔχων ἀφῖκται δεῦρο πρεσβύτην τιν᾽, ὦ πονηροὶ, 265 
« [4] \ bl e \ A“ ὦ 
ῥυπῶντα, κυφὸν, ἄθλιον, ῥυσὸν, μαδῶντα, νωδόν. 

ΧΟ. ὦ χρυσὸν ἀγγείλας ἐπῶν, πῶς φής ; πάλιν φράσον. 

μοι. 
δηλοῖς γὰρ αὐτὸν σωρὸν ἥκειν χρημάτων ἔχοντα. 

ΚΑ. πρεσβυτικῶν μὲν οὖν κακῶν ἔγωγ᾽ ἔχοντα σωρόν. 

ΧΟ. μῶν ἀξιοῖς φενακίσας ἡμᾶς ἀπαλλαγῆναι 271 
ἀζήμιος, καὶ ταῦτ᾽ ἐμοῦ βακτηρίαν éyovtos; 

KA. πάντως γὰρ ἄνθρωπον φύσει τοιοῦτον εἰς τὰ πάντα 
¢ oa ’ > «ὦ 7." A ’ ae em ee τὶ 
ἡγεῖσθέ wy εἶναι κοὐδὲν ἂν νομίζεθ᾽ ὑγιὲς εἰπεῖν ; 

ΧΟ. ὡς σεμνὸς οὑπίτριπτος" αἱ κνῆμαι δέ σου βοῶσιν 
ἰοὺ ἰοὺ, τὰς χοίνικας καὶ τὰς πέδας ποθοῦσαι. 516 

KA. ἐν τῇ σορῷ νυνὶ λαχὸν τὸ γράμμα σου δικάξειν, 
σὺ δ᾽ οὐ βαδίζεις ; ὁ δὲ Χάρων τὸ ξύμβολον δί- 

δωσιν. 

ΧΟ. διαρραγείης. ὡς μόθων εἶ καὶ φύσει κόβαλος, 579 
’ / 3 bd , Cc an 
ὅστις φενακίζεις, φράσαι δ᾽ οὔπω τέτληκας ἡμῖν 
ὅτου χάριν μ᾽ ὁ δεσπότης ὁ σὸς κέκληκε δεῦρο" 
οὗ πολλὰ μοχθήσαντες, οὐκ οὔσης σχολῆς, προ- 

θύμως 
δεῦρ᾽ ἤλθομεν, πολλῶν θύμων ῥίζας διεκπτερῶντες. 
ΚΑ. ἀλλ᾽ οὐκέτ᾽ ἂν κρύψαιμι. τὸν Ἰ]λοῦτον γὰρ, dv- 
ὃρες, ἥκει 
9) ς A Εἰ τ , , 
ἄγων ὃ δεσπότης, ὃς ὑμᾶς πλουσίους ποιήσει; 585. 
ἣν» " \ Μ᾽ Fd Cc as 6 3 
ΧΟ. ὄντως γὰρ ἔστι πλουσίοις ἡμῖν ἅπασιν εἶναι; 
KA. νὴ τοὺς θεοὺς, Μίδας μὲν οὖν, ἢν OT ὄνου χάβητε. 


XO. 


KA. 


XO. 


KA. 


ΠΛΟΥ͂ΤΟΣ. 13 


e “ \ / \ U A 

ὡς ἥδομαι καὶ τέρπομαι καὶ βούλομαι χορεῦσαι 
δὰ “4 A 7 /, Ὑ ‘ a3 > A 

ὑφ᾽ ἡδονῆς, εἴπερ λέγεις ὄντως σὺ ταῦτ᾽ ἀληθῆ. 

καὶ μὴν ἐγὼ βουλήσομαι θρεττανελὸ τὸν Κύκλωπα 

μιμούμενος καὶ τοῖν ποδοῖν WoL παρενσαλεύων 291 
ς a 9) , 3 9 3 7 ἘΝ." tal 

ὑμᾶς ἄγειν. ἀλλ᾽ εἶα τέκεα θαμίν᾽ ἐπαναβοῶντες 

βληχώμενοί te προβατίων 

αἰγῶν τε κιναβρώντων μέλη, 

ἕπεσθε ποιμαίνοντί wot’ τράγοι δ᾽ ἀκρατιεῖσθε. 595 

ἡμεῖς δέ γ᾽ αὖ ζητήσομεν θρεττανελὸ τὸν Κύκλωπα 

βληχώμενοι, σὲ τουτονὶ πινῶντα καταλαβόντες, 

πήραν ἔχοντα λάχανά τ᾽ ἄγρια δροσερὰ, κραι- 

παλῶντα, 

ε ’ aA 

ἡγούμενον τοῖς προβατίοις, 

εἰκῇ δὲ καταδαρθόντα που, 800 
/ / ς / 4 3 A 

μέγαν λαβόντες nupevov σφηκίσκον ἐκτυφλώῶσαι. 
> > 53 A A / ΄ > / 4 

ἀλλ᾽ εἶα νῦν τῶν σκωμμάτων ἀπαλλαγέντες ἤδη 

e A > fe / 3 53 , > 

ὑμεῖς ἐπ᾿ ἄλλ᾽ εἶδος τρέπεσθ', 


ἐγὼ δ᾽ ἰὼν ἤδη λάθρα 


ΧΡ 


ΧΟ. 


/ le] / 
βουλήσομαι τοῦ δεσπότου 
λαβών τιν᾽ ἄρτον καὶ κρέας 320 
/ \ \ “ A , “ 
μασώμενος τὸ λοιπὸν οὕτω τῷ κόπῳ ξἕυνεῖναι. 
χαίρειν μὲν ὑμᾶς ἐστιν, ὦνδρες δημόται, 
ἀρχαῖον ἤδη προσαγορεύειν καὶ σαπρόν" 
9 t 3 ς \ “ id 
ἀσπάζομαι δ᾽, ὁτιὴ προθύμως ἥκετε 
καὶ συντεταμένως κοὐ κατεβλακευμένως. 325 
e/ , \ Ly U 
ὅπως δέ μοι Kal τἄλλα συμπαραστάται 
ἔσεσθε καὶ σωτῆρες ὄντως τοῦ θεοῦ. 
/ ᾿ "Ψ 
θάρρει: βλέπειν γὰρ ἄντικρυς δόξεις μ᾽ "Αρη. 
/ 
δεινὸν yap, εἰ τριωβόλου μὲν οὕνεκα 
3 4 
ὠστιζόμεσθ᾽ ἑκάστοτ᾽ ἐν τὴἠκκλησίᾳ, 880 
αὐτὸν δὲ τὸν Πλοῦτον παρείην τῳ λαβεῖν. 


14 
ΧΡ, 


ΒΛ. 


XP, 


BA 
AL 


BA 
BA. 
XP. 


BA 


AP, 
BA. 


XP. 
BA. 


APIS TO®ANOTS 


\ A 
καὶ μὴν ὁρῶ καὶ Βλεψίδημον τουτονὶ 
προσιόντα' δῆλος δ᾽ ἐστὶν ὅτι τοῦ πράγματος 
ἀκήκοέν τι τῇ βαδίσει καὶ τῷ τάχει. 
a 3 ’ 

τί av οὖν TO πρᾶγμ᾽ εἴη ; πόθεν Kal Tive τρόπῳ 885 
Χρεμύλος πεπλούτηκ᾽ ἐξαπίνης ; οὐ πείθομαι. 

/ 4 3 = \ \ ς 7 \ 
καίτοι λόγος y ἦν νὴ τὸν HpakdXéa πολὺς 
ἐπὶ τοῖσι κουρείοισι τῶν καθημένων, 
ὡς ἐξαπίνης ἁνὴρ γεγένηται πλούσιος. 
ἔστιν δέ μοι τοῦτ᾽ αὐτὸ θαυμάσιον, ὅπως 840 
χρηστόν τι πράττων τοὺς φίλους μεταπέμπεται. 
οὔκουν ἐπιχώριόν γε πρᾶγμ᾽ ἐργάζεται. 
ἀλλ᾽ οὐδὲν ἀποκρύψας ἐρῶ νὴ τοὺς θεούς. 
ὦ Βλεψέδημ᾽, ἄμεινον ἢ χθὲς πράττομεν, 
¢/ / 7 ὃ 3 \ ᾽ν / 
ὥστε μετέχειν ἐξεστιν᾽ εἰ yap τῶν φίλων. 345 
γέγονας δ᾽ ἀληθῶς, ὡς λέγουσι, πλούσιος : 
» Ν > ° / f~ 3 Δ Ν / 
ἔσομαι μὲν οὖν αὐτίκα μάλ᾽, ἢν θεὸς θέλῃ. 
ἔνε yap τις, ἔνν κίνδυνος ἐν τῷ πράγματι. 
ποῖός τις; ΧΡ. οἷος 

λέγ᾽ ἀνύσας ὅ τι φῇς ποτε. 

ἣν μὲν κατορθώσωμεν, εὖ πράττειν acl Ὁ 8350 
Ἃ \ n 3 , Α 
ἢν δὲ σφαλῶμεν, ἐπιτετρίφθαι τὸ παράπαν. 
τουτὶ πονηρὸν φαίνεται τὸ φορτίον, 

’ 3 +) on. ¥ , \ 3 7 4, 
καί μ᾽’ οὐκ ἀρέσκει. τό τε γὰρ ἐξαίφνης ayav 
[4 [4 a ’ 3 3 / 
οὕτως ὑπερπλουτεῖν TO T αὖ δεδοικέναι 

\ 3 ΩΝ ἐν GR ee ΕἸΜΕΝΑ , ‘ 
πρὸς ἀνδρὸς οὐδὲν ὑγιές ἐστ᾽ εἰργασμένου. 355 
πῶς οὐδὲν ὑγιές ; 

εἴ te κεκλοφὼς νὴ Δία 

ἐκεῖθεν ἥκεις ἀργύριον ἢ χρυσίον 
παρὰ τοῦ θεοῦ, κἄπειτ᾽ ἴσως σοι μεταμέλει. 
"AmroAXov ἀποτρόπαιε, μὰ Al’ ἐγὼ μὲν οὔ. 

ἴον A > > “- 
παῦσαι φλυαρῶν, ὠγάθ᾽" οἶδα γὰρ σαφώς. 360 


XP. 
BA. 


XP. 
BA. 
ἌΡ, 
BA. 


XP. 
XP. 
ΒΛ. 
ΒΛ. 
ΧΡ, 
BA. 
XP. 
BA. 
XP. 


BA. 


XP. 


BA. 


ΠΛΟΥ͂ΤΟΣ. 15 


\ ae ae ieee ’ > 

σὺ μηδὲν εἰς ἔμ᾽ ὑπονόει τοιουτονί. 
φεῦ" 

ε Q\ 3 A e ’ > 9 \ 
ὡς οὐδὲν ἀτεχνῶς ὑγιές ἐστιν οὐδενὸς, 

3 3 3 “ , ¢ vA 
ἀλλ᾽ εἰσὶ τοῦ κέρδους ἅπαντες ἥττονες. 

3 ς “ 

οὔ τοι μὰ τὴν Δήμητρ᾽ ὑγιαίνειν μοι δοκεῖς. 
ὡς πολὺ μεθέστηχ᾽ ὧν πρότερον εἶχεν τρόπων. 805 
μελαγχολᾷς, ὦνθρωπε, νὴ τὸν. οὐρανόν. 
ἀλλ᾽ οὐδὲ τὸ βλέμμ᾽ αὐτὸ κατὰ χώραν ἔχει, 

> 3 3 \ > / “ ’ 
ἀλλ᾽ ἐστὶν ἐπίδηλόν τι πεπανουργηκότι. 

\ \ 3503 A t . ς 3 a , 
σὺ μὲν oid ὃ κρώξεις" ὡς ἐμοῦ TL κεκλοφότος 
ζητεῖς μεταλαβεῖν. BA. μεταλαβεῖν ζητῶ; τίνος: 
\ 9 5 \ > a) 3 “σε Δ » 
τὸ δ᾽ ἐστὶν οὐ τοιοῦτον, ἀλλ ετέρως ἔχον. 371 

A % 70 An 
μῶν ov κέκλοφας, ἀλλ᾽ ἥρπακας ; XP. κακοδαιμονᾷς. 
> > xQA\ \ 9 7 / > ᾿ς 7 
GAN οὐδὲ μὴν ἀπεστέρηκάς γ᾽ οὐδένα; 
οὐ δῆτ᾽ ἔγωγ᾽. 

9 ᾧ / , a 
ὦ Ἡράκλεις, φέρε, ποῖ tis ἂν 
9 

τράποιτο; τἀληθὲς γὰρ οὐκ ἐθέλεις φράσαι. 585 
κατηγορεῖς γὰρ πρὶν μαθεῖν τὸ πρᾶγμά μου. 


> fal a ? 93 la! 
ὦ τᾶν, ἐγώ ToL TOUT ἀπὸ σμικροῦ πάνυ 


ἐθέλω διαπρᾶξαι πρὶν πυθέσθαι τὴν πόλιν, 
3 a 
τὸ στόμ᾽ ἐπιβύσας κέρμασιν τῶν ῥητόρων. 
\ \ , pe ὃ a \ \ \ 
καὶ μὴν φίλως γ᾽ ἄν μοι δοκεῖς νὴ τοὺς θεοὺς 380 
al ἴω 5 , / / 
τρεῖς μνᾶς. ἀναλώσας λογίσασθαι δώδεκα. 
e n 93 4 ἴω ὔ , 
ὁρῶ Tw ἐπὶ τοῦ βήματος καθεδούμενον, 
ἱκετηρίαν ἔχοντα μετὰ τῶν παιδίων 
καὶ τῆς γυναικὸς, κοὐ διοίσοντ᾽ ἄντικρυς 
a ς a ¢ n A 
τῶν Ἡρακλειδῶν οὐδ᾽ ὁτιοῦν τῶν Παμφίλου. 5385 
x > / 3 \ \ \ , 
οὗκ, ὦ κακόδαιμον, ἀλλὰ τοὺς χρηστοὺς μόνους 
ἔγωγε καὶ τοὺς δεξιοὺς καὶ σώφρονας 


᾿ἀπαρτὶ πλουτῆσαι ποιήσω. 


τί σὺ λέγεις ; 


16 


XP. 


ἌΡ, 


ΒΛ. 
ΧΡ, 
ΒΛ. 
XP. 
BA. 
XP. 
ΧΡ. 
ΒΛ. 
ΧΡ, 
ΒΛ. 


» Ὁ 
XP 
XP. 
BA 
BA 
Pe 
BA. 
XP. 


BA. 


XP. 


BA. 


APIS TO®ANOTS 


: ; 
οὕτω πάνυ πολλὰ κέκλοφας ; 
οἴμοι τῶν κακῶν, 
93 a) , “§ An 
ἀπολεῖς BA. σὺ μὲν οὖν σεαυτὸν, ὥς γ᾽ ἐμοὶ δοκεῖς. 
ϑ lal A 
ov δῆτ᾽, ἐπεὶ τὸν ἸΠλοῦτον, ὦ μοχθηρὲ σὺ, 391 
ἡ a a 
ἔχω. BA. σὺ ἸΠλοῦτον; ποῖον ; XP. αὐτὸν τὸν θεόν. 
καὶ ποῦ ᾽στιν; ΧΡ. ἔνδον. ΒΛ. ποῦ; 
παρ᾽ ἐμοί. ΒΛ. παρὰ σοί; ΧΡ, πάνυ. 
οὐκ ἐς κόρακας : Ἰ]λοῦτος παρὰ col; 
νὴ τοὺς θεούς. 
/ 9 a ’ὔ Aa 
λέγεις. ἀχληθη; XP. φημί, BA. πρὸς τῆς “Ἑστίας : 
νὴ τὸν Ποσειδῶ BA. τὸν θαλάττιον λέγεις; 396 
3 > »+ 4 / va] \ 4 
εἰ δ᾽ ἔστιν ἕτερός tis Ποσειδῶν, τὸν ἕτερον. 
y aay f ? / \ \ ce \ 
εἶτ᾽ ov διαπέμπεις καὶ πρὸς ἡμᾶς τοὺς φίλους ; 
οὐκ ἔστι πω τὰ πράγματ᾽ ἐν τούτῳ. 
eet Sa 
τί φῃς; 
οὐ τῷ μεταδοῦναι; 400 
μὰ Δία. δεῖ γὰρ πρῶτα BA. τί; 
βλέψαι ποιῆσαι νὼ ΒΛ. τίνα βλέψαι; φράσον. 
τὸν Πλοῦτον ὥσπερ πρότερον ἑνί γέ τῳ τρόπῳ. 
\ \ 4 3 / \ Ce ἢ 
τυφλὸς γὰρ ὄντως ἐστὶ; XP. νὴ τὸν οὐρανόν. 
3 : JRE \ em «ς ὌΝ A, > / 
οὐκ ἐτὸς ap’ ws ἔμ᾽ ἦλθεν οὐδεπώποτε. : 
arr ἢν θεοὶ θέλωσι, νῦν ἀφίξεται. 405 
οὔκουν ἰατρὸν εἰσαγαγεῖν ἐχρῆν τινά; 
τίς δῆτ᾽ ἰατρός ἐστι νῦν ἐν τῇ πόλει; 
93, \ e \ »O\ 5d 3 vf? ς , 
οὔτε yap ὁ μισθὸς οὐδὲν ἔστ᾽ οὔθ᾽ ἡ τέχνη. 
σκοπῶμεν. ΧΡ, GAN οὐκ ἔστιν. ΒΛ. οὐδ᾽ ἐμοὶ 
δοκεῖ. 
μὰ Δί᾽, ἀλλ᾽ ὅπερ πάλαι παρεσκευαζόμην 410 
3 \ / 3 \ ᾽ 3 aA 
ἐγὼ, κατακλίνειν αὐτὸν eis ᾿Ασκληπιοῦ 
κράτιστόν ἐστι. 
\ 
| πολὺ μὲν οὖν νὴ τοὺς θεούς. 


XP 
XP. 
ITE, 


IIE. 


ΠΛΟΥ͂ΤΟΣ. ᾿ 17 


μή νυν διάτριβ᾽, ἀλλ᾽ ἄνυε πράττων ἕν γέ τι. 
καὶ μὴν βαδίζω. ΒΔ. σπεῦδέ νυν. 

τοῦτ᾽ αὐτὸ Sod. 
ὦ Sisk ἔργον κἀνόσιον καὶ παράνομον 415 
τολμῶντε δρᾶν ἀνθρωπαρίω κακοδαίμονε, 
ποῖ ποῖ; τί φεύγετ᾽ ; οὐ μενεῖτον; BA. Ἡράκλεις. 
ἐγὼ γὰρ ὑμᾶς ἐξολῶ κακοὺς κακῶς" 


, Ἢ ral 3 δ \ 
τόλμημα yap τολμᾶτον οὐκ ἀνασχετὸν, 


ΧΡ, 
ΒΛ. 
XP. 
TIE. 
XP. 
TIE. 


XP. 


ΠΗ. 7 


BA.. 


IIE. 
BA. 
XP 


XP. 


ἀλλ᾽ οἷον οὐδεὶς ἄλλος οὐδεπώποτε 420 
” \ 5». + pe eas tet f 
οὔτε θεὸς οὔτ᾽ ἄνθρωπος ὥστ᾽ ἀπολώλατον. 

eth, ee, τς - μὲ ὃ \ \ \ o " a 

σὺ δ᾽ εἶ τίς; ὠχρὰ μὲν γὰρ εἶναί μοι δοκεῖς. 
ἴσως ᾿ρινύς ἐστιν ἐκ τραγῳδίας" 

if / £ \ , 
βλέπει γέ τοι μανικόν TL καὶ τραγῳδικόν. 
9 3 > » A »] nr / 
GX οὐκ ἔχει γὰρ δᾷδας. BA. οὐκοῦν κλαύσεται. 
5 3 3 / 
οἴεσθε δ᾽ εἶναι τίνα με; 426 
πανδοκεύτριαν, 
aA s 9 \ “Δ \ 
ἢ λεκιθόπωλιν. οὐ Yap ἂν τοσουτονὶ 
a \ υ / 

évéxparyes ἡμῖν οὐδὲν ἡἠδικημένη. 

“4, > \ , f 
ἄληθες; οὐ yap δεινότατα δεδράκατον, 

ξητοῦντες ἐκ πάσης με χώρας ἐκβαλεῖν; 480 
οὔκουν ὑπόλοιπον τὸ βάραθρόν σοι γίγνεται; 
ἀλλ᾽ ἥτις εἶ λέγειν σ᾽ ἐχρὴν αὐτίκα μάλα. 

ἃ 
σφὼ ποιήσω τήμερον δοῦναι δίκην 
ἀνθ᾽ ὧν ἐμὲ ζητεῖτον ἐνθένδ᾽ ἀφανίσαι. 
dp ἐστὶν ἡ καπηλὶς HK τῶν γειτόνων, 43 


ao 


ἣ ταῖς κοτύλαις ἀεί με διαλυμαίνεται; 

Πενία μὲν οὖν, ἣ σφῷν ξυνοικῶ πόλλ᾽ ἔτη. 

ἄναξ Απολλον καὶ θεοὶ, ποῖ τις φύγῃ; 

οὗτος, τί δρᾷς; ὦ δειλότατον σὺ θηρίον, 

οὐ παραμενεῖς; ΒΛ. ἥκιστα πάντων. 440 
οὐ μενεῖς ; 

ὁ: Ὁ ῳ | eee 


18 | APIS TO®ANOTS 


ἀλλ᾽ ἄνδρε δύο γυναῖκα φεύγομεν μίαν; 
,ὔ a 

Πενία yap ἐστιν, ὦ πονήρ᾽, ἧς οὐδαμοῦ 

οὐδὲν πέφυκε ζῷον ἐξωλέστερον. 

ΧΡ, στῆθ᾽, ἀντιβολῶ σε; στῆθι. 


ΒΛ 


ΒΛ. μὰ Δί᾽ ἐγὼ μὲν οὔ. 
ΧΡ, καὶ μὴν λέγω, δεινότατον ἔργον παρὰ πολὺ 445 
ἔργων ἁπάντων ἐργασόμεθ᾽, εἰ τὸν θεὸν 
ἔρημον ἀπολιπόντε ποι φευξούμεθα 
τηνδὶ δεδιότε, μηδὲ διαμαχούμεθα. 


BA 


, of DSi θό re 

ποίοις ὅπλοισιν ἢ δυνάμει πεποιθότες ; 

ποῖον γὰρ οὐ θώρακα, ποίαν δ' ἀσπίδι. 6 ε 40 
3 7 

οὐκ ἐνέχυρον τίθησιν ἡ μιαρωτάτη; 
, ᾿ , RS \ a 3.9 of 

Papper’ μόνος γὰρ ὁ θεὸς οὗτος οἶδ᾽ ὅτι 

τροπαῖον ἂν στήσαιτο τῶν ταύτης τρόπων. 


ΧΡ 


ΠῚ 


' Ν \ a > / 
γρύζειν δὲ καὶ τολμᾶτον, ὦ καθάρματε, 
> 9 3 , \ a > 3 / 
ἐπ᾽ αὐτοφώρῳ δεινὰ δρῶντ᾽ εἰλημμένω ; 455 


XP. σὺ δ᾽, ὦ κἀκιστ᾽ ἀπολουμένη, τί λοιδορεῖ 

cn se ὟΟΩΣ [ἢ nr ’ , ΄ 

ἡμῖν προσελθοῦσ᾽. οὐδ᾽ ὁτιοῦν ἀδικουμένη ; 
IIE. οὐδὲν γὰρ, ὦ πρὸς τῶν θεῶν, νομίξετε 

ἀδικεῖν με τὸν Πλοῦτον ποιεῖν πειρωμένω 

βλέψαι πάλιν ; 460 
XP. τί οὖν ἀδικοῦμεν τοῦτό σε, 

3 A φ 3 / 

εἰ πᾶσιν ἀνθρώποισιν ἐκπορίζομεν 

ἀγαθόν; ILE. τί δ᾽ ἂν ὑμεῖς ἀγαθὸν ἐξεύροιθ᾽ ; 
XP, : ὅ τι: 

σὲ πρῶτον ἐκβαλόντες ἐκ τῆς “Ελλάδος. 
TIE. ἔμ᾽ ἐκβαλόντες ; καὶ τί ἂν νομίζετον 

κακὸν ἐργάσασθαι μεῖζον ἀνθρώπους ; 465 
XP. ὅ τι; 

εἰ τοῦτο δρᾶν μέλλοντες ἐπιλαθοίμεθα. 
IIE, καὶ μὴν περὶ τούτου σφῷν ἐθέλω δοῦναι λόγον 


ΠΛΟΥ͂ΤΟΣ. ᾿ 19 
Α A 9 A, Ἃ \ 9 , 4 
TO πρῶτον αὐτοῦ; κἂν μὲν ἀποφήνω μόνην 
ἀγαθῶν ἁπάντων οὖσαν αἰτίαν ἐμὲ 
ὑμῖν δι’ ἐμέ τε ζῶντας ὑμᾶς" εἰ δὲ μὴ, 470 
a 9 ay? ὦ Ὁ Ce A 
ποιεῖτον ἤδη τοῦθ᾽ ὃ τι av ὑμῖν δοκῇ. 
ΧΡ. ταυτὶ σὺ τολμᾷς, ὦ μιαρωτάτη, λέγειν; 
\ , , Ξ , \ 5 e , 
IIE. καὶ σύ ye διδάσκου πάνυ γὰρ οἶμαι ῥᾳδίως 
ivf 3 e , / > 5 / 3 Ἂς 
ἅπανθ᾽ ἁμαρτάνοντά σ᾽ ἀποδείξειν ἐγὼ, 
εἰ τοὺς δικαίους φὴς ποιήσειν πλουσίους. 475 
XP. ὦ τύμπανα Kal κύφωνες οὐκ ἀρήξετε; 
3 a / \ a \ x / 
ITE. ov δεῖ σχετλιάζειν Kal βοᾶν πρὶν av μάθης. 
/ 3 x A 3 
XP. καὶ τίς δύναιτ᾽ ἂν μὴ βοᾶν ἰοὺ ἰοὺ 
a \3 > / c > \ 5 A 
τοιαῦτ᾽ ἀκούων; IIE. ὅστις ἐστὶν εὖ φρονῶν. 


ΧΡ, τί δῆτά σοι τίμημ᾽ ἐπιγράψω τῇ δίκῃ, 480 
ἐὰν ἁλῷς; ILE. ὅ τι σοι δοκεῖ. 
XP. καλῶς λέγεις. 


ΠΕ. τὸ γὰρ αὔτ᾽, ἐὰν ἡττᾶσθε, καὶ σφὼ δεῖ παθεῖν. 
Ὁ ’ 
ΧΡ, ἱκανοὺς νομίζεις δῆτα θανᾷτους εἴκοσιν; 
BA. ταύτῃ ye νῷν δὲ δύ᾽ ἀποχρήσουσιν μόνω 
. ταύτῃ ye νᾷ χρή μόνω. 
5 ’ a) / \ 
IIE. ove av φθάνοιτε τοῦτο πράττοντες" τί yap 485 
ἔχοι Tis ἂν δίκαιον ἀντειπεῖν ἔτι; 
3 > a 7 €2 8 \ ® , \ 
ΧΟ. ἀλλ᾽ ἠδη χρῆν τι λέγειν ὑμᾶς σοφὸν ᾧ νικήσετε THVOL 
3 a / > / \ o> 9 , 
ἐν τοῖσι λόγοις ἀντίλέγοντες, μαλακὸν δ᾽ ἐνδώ- 
σετε μηδέν. 
\ \ 5 3 be A a ? 9 ἴω 
ΧΡ, φανερὸν μὲν ἔγωγ οἶμαι γνῶναι τοῦτ᾽ εἶναι πᾶσιν 
ὁμοίως, 
ad \ \ led 93 , be / 
ὅτε τοὺς χρηστοὺς τῶν ἀνθρώπων εὖ πράττειν 
ἐστὶ δίκαιον, 490 
\ δὲ \ ὶ Ἁ θέ , 9 7 
τοὺς δὲ πονηροὺς καὶ τοὺς ἀθέους τούτων τἀναντία 
δήπου. 
»“» 59 3 € A 3 A 4 ed ¢/ 
TOUT οὖν ἡμεῖς ἐπιθυμοῦντες μόλις εὕρομεν ὥστε 
γενέσθαι 


2--2 


20 APIZTO®ANOTS 


βούλευμα καλὸν καὶ γενναῖον καὶ χρήσιμον eis 
ἅπαν ἔργον. 

ἢν γὰρ ὁ ἸΙλοῦτος νυνὶ βλέψῃ καὶ μὴ τυφλὸς 
x a 
ὧν περινοστῇ, 


5 Ἂ al a 
ὡς τοὺς ἀγαθοὺς τῶν ἀνθρώπων βαδιεῖται κοὐκ 


ἀπολείψει, 495 
\ ‘ \ \ 247 n 
τοὺς δὲ πονηροὺς καὶ τοὺς ἀθέους φευξεῖται' Kata 
. ποιήσει 


\ a 
πάντας χρηστοὺς Kal πλουτοῦντας δήπου τά τε 
θεῖα σέβοντας. 
if / q “ > θ / , x 3 / 3 
καίτοι τούτου τοῖς ἀνθρώποις τίς ἂν ἐξεύροι ποτ 
ἄμεινον; : 
BA. οὔτις" ἐγώ got τούτου μάρτυς" μηδὲν ταύτην γ᾽ 


ἀνερώτα. 
\ a Ce A 
XP. ὡς μὲν yap viv ἡμῖν ὁ Bios τοῖς ἀνθρώποις διά- 
KELTQL, 500 


, Ἃ a. e a_> > 7 > 

τίς dv οὐχ ἡγοῖτ᾽ εἶναι μανίαν, κακοδαιμονίαν τ 
5 “ 3 
ETL μᾶλλον ; 

\ \ “~ > rn 

πολλοὶ prep or ἀνθρώπων ὄντες πλουτοῦσι 
πονηροὶ, 

ἀδίκως αὐτὰ ξυλλεξάμενοι" πολλυὺ δ᾽ ὄντες πάνυ 
χρηστοὶ 

πράττουσι κακῶς καὶ πεινῶσιν μετὰ σοῦ τε τὰ 
πλεῖστα σύνεισιν. 

οὐκοῦν εἶναί dnp’, εἰ παύσει ταύτην βλέψας ποθ᾽ 
¢ a 
ὁ ἸΠλοῦτος, 505 

ἴω ’ 

ὁδὸν ἥν τις ἰὼν τοῖς ἀνθρώποις ἀγάθ᾽ ἂν μείζω 

πορίσειεν. 
IIE. ἀλλ᾽ ὦ πάντων pact ἀνθρώπων ἀναπεισθέντ᾽ οὐχ 

ὑγιαίνειν 

δύο πρεσβύτα, ξυνθιασώτα τοῦ ληρεῖν καὶ παρα- 
παίειν, 


ΤΟΥ͂ΤΟ: 21 

εἰ τοῦτο γένοιθ᾽ ὃ ποθεῖθ᾽ ὑμεῖς, ov φημ ἂν 
λυσιτελεῖν σφῷν. 

εἰ. γὰρ ὁ Πλοῦτος βλέψειε πάλιν Ἔ τ᾽ 


ἴσον αὐτὸν, 510 

οὔτε τέχνην ἂν τῶν ἀνθρώπων οὔτ᾽ ἂν σοφίαν 
μελετῴη 

οὐδείς" ἀμφοῖν δ᾽ ὑμῖν τούτοιν ἀφανισθέντοιν ἐθε- 
λήσει 

4 hp Δ a x e/ x 

τίς χαλκεύειν ἢ ναυπηγεῖν ἢ ῥάπτειν ἢ τροχο- 
ποιεῖν 

Δ La Ἃ La x / Ἃ 

ἢ σκυτοτομεῖν ἢ πλινθουργεῖν ἢ πλύνειν ἢ σκυ- 
λοδεψεῖν 
A / a 

ἢ γῆς ἀρότροις ῥήξας δάπεδον καρπὸν Δηοῦς 
θερίσασθαι, 515 


ἣν ἐξῇ Env ἀργοῖς ὑμῖν τούτων πάντων ἀμελοῦσιν ; 
ΧΡ, λῆρον ληρεῖς. ταῦτα γὰρ ἡμῖν πάνθ᾽ ὅσα νῦν δὴ 


κατέλεξας 
οἱ θεράποντες μοχθήσουσιν. 
IIE. πόθεν οὖν ἕξεις θεράποντας ; 
ΧΡ, ὠνησόμεθ᾽ ἀργυρίου δήπου. 
TIE. τίς δ᾽ ἔσται πρῶτον ὁ πωλῶν, 
ὅταν ἀργύριον κἀκεῖνος ἔχῃ; 520 
XP. κερδαίνειν βουλόμενός τις 
τς ἔμπορος ἥκων ἐκ Θετταλίας παρὰ πλείστων ἀν- 
δραποδιστῶν. | 
IIE. ἀλλ᾽ οὐδ᾽ ἔσται πρῶτον ἁπάντων οὐδεὶς οὐδ᾽ ἀνδρα- 
ποδιστῆς 


κατὰ τὸν λόγον ὃν σὺ λέγεις δήπου. τίς γαρ 
πλουτῶν ἐθελήσει 


κινδυνεύων περὶ τῆς ψυχῆς τῆς αὑτοῦ τοῦτο 
ποιῆσαι; 


APIZTO®ANOTS 


v4 3 Ψ ΟΝ > -“ 3 \ \ ' 
ὥστ᾽ αὐτὸς ἀροῦν ἐπαναγκασθεὶς καὶ σκάπτειν 
BA a 
τἄλλα τε μοχθεῖν 525 
ὀδυνηρότερον τρίψεις βίοτον πολὺ τοῦ νῦν. 
3 \ , 
ἐς κεφαλὴν σοί. 
3 a 
ἔτι δ᾽ οὐχ ἕξεις οὔτ᾽ ἐν κλίνῃ καταδαρθεῖν" ov 
γὰρ ἔσονται" 
4 \ 
οὔτ᾽ ἐν δάπισιν᾽ τίς γὰρ ὑφαίνειν ἐθελήσει χρυ- 
σίου ὄντος: 
4) , ’ A 
οὔτε μύροισιν μυρίσαι στακτοῖς, ὁπόταν νύμφην 


ἀγάγησθον᾽ 

3) e 7 A ’ A 

of ἱματίων βαπτῶν δαπάναις κοσμῆσαι ποικι- 
λομόρφων. 580 


/ / / A 3 , ’ 
καίτοι τί πλέον πλουτεῖν ἐστιν πάντων τούτων 
ἀποροῦντα; 
3 > la) : eee 9 9" > C2) ΝἜἪὟἬὟ e 
παρ᾽ ἐμοῦ δ᾽ ἔστιν ταῦτ᾽ εὔπορα πάνθ᾽ ὑμῖν ὧν 
δεῖσθον᾽ ἐγὼ yap 
\ , ¢/ , 5 93 , 
Tov χειροτέχνην ὥσπερ δέσποιν᾽ ἐπαναγκάζουσα 
κάθημαι 
δον / Ν \ / mn ¢ , , Ψ 
διὰ τὴν χρείαν καὶ τὴν πενίαν ζητεῖν ὁπόθεν βίον ἕξει. 
\ \ x / / ͵ > ᾽ \ \ / 
σὺ yap ἂν πορίσαι τί dvvat’ ἀγαθὸν, πλὴν φῴδων 
ἐκ βαλανείου, 535 
A / e , A/S 
καὶ παιδαρίων ὑποπεινώντων καὶ γραϊδίων κο- 
λοσυρτοῦ ; 
al “ \ a 
φθειρῶν τ᾽ ἀριθμὸν καὶ κωνώπων Kal ψυλλώῶν 
90.ΧΝ / 
οὐδὲ λέγω σοι 
a A A \ \ 
ὑπὸ τοῦ πλήθους, at βομβοῦσαι περὶ τὴν κεφαλὴν 
ἀνιῶσιν, 
, / 3 3 3 
ἐπεγείρουσαι καὶ φράζουσαι, πεινήσεις, ἀλλ᾽ ἐπα- 
νίστω. 
. 2 ς : A gone er : 
πρὸς δέ γε τούτοις ἀνθ᾽ ἱματίου μὲν ἔχειν ῥᾶκος 
\ / 
ἀντὶ δὲ κλίνης 540 


ΠΛΟΥ͂ΤΟΣ. 29 


© 


10 / ; \ \ \ “ὃ 
στιβάδα σχοίνων κόρεων μεστὴν, ἣ τοὺς εὕδοντας 


ἐγείρει" 
\ Sra Ss ':« , “ταν 

καὶ φορμὸν ἔχειν avtt τάπητος σαπρόν ἀντὶ δὲ 
προσκεφαλαίου, 

λίθον εὐμεγέθη πρὸς τῇ κεφαλῇ σιτεῖσθαι δ᾽ ἀντὶ 
μὲν ἄρτων 

μαλάχης πτόρθους, ἀντὶ δὲ μάζης φυλλεῖ᾽ ἰσχνῶν 
ῥαφανίδων, 

3 \ \ , “ \ / 3 \ 

ἀντὶ δὲ θράνου στάμνου κεφαλὴν κατεαγότος, ἀντὶ 
δὲ μάκτρας 545 

φιδάκνης πλευρὰν ἐρρωγυΐῖαν καὶ “ταύτην. dpa ye 
πολλῶν 

3 A 9 , 3 ’ 3 7 

ἀγαθῶν πᾶσιν τοῖς ἀνθρώποις ἀποφαίνω σ᾽ αἴτιον 
οὖσαν; 


ΠΕ. σὺ μὲν οὐ τὸν ἐμὸν βίον εἴρηκας, τὸν τῶν πτωχῶν 
δ᾽ ὑπεκρούσω. 
ΧΡ, οὐκοῦν δήπου τῆς πτωχείας πενίαν φαμὲν εἶναι 


ἀδελφήν. 
e “ 5 “ \ / , 5 
IIE. ὑμεῖς γ᾽ οἵπερ καὶ Θρασυβούλῳ Διονύσιον εἶναι 
ὅμοιον. 550 


ἀλλ᾽ οὐχ οὑμὸς τοῦτο πέπονθεν Bios od μὰ Al’, 
Ξ5Χ. , 
οὐδέ γε μέλλει. 
an \ \ Uj A \ f A 93 
πτωχοῦ μὲν γὰρ βίος, ὃν σὺ λέγεις, ζῆν ἐστιν 
μηδὲν ἔχοντα" 
τοῦ δὲ πένητος Env φειδόμενον καὶ τοῖς ἔργοις. 


προσέχοντα, 
περυγίγνεσθαι δ᾽ αὐτῷ μηδὲν, μὴ μέντοι μηδ᾽ ἐπι- 
λείπειν. 


ΧΡ, ὡς μακαρίτην, ὦ Δάματερ, τὸν βίον αὐτοῦ κατέ- 
λεξας, 555 


24 APISTO®ANOTS 
φεισάμενος καὶ μοχθήσας καταλείψει μηδὲ 


᾿ταφῆναι. 
TIE. σκώπτειν πειρᾷ καὶ ook diel τοῦ σπουδάζειν 
ἀμελήσας, 
οὐ υὐγυώσκρι ὅτι τοῦ Πλούτου παρέχω βελτίονας 
ἄνδρας 
\ \ 4 \ \ 2N/ \ Lal \ ‘ 
Kal THY γνώμην καὶ THY ἰδέαν. Tapa TO μὲν yap 
ποδαγρῶντες 
\ / \ , \ ’ , 3 
καὶ γαστρώδεις καὶ παχύκνημοι καὶ πίονές εἶσιν 
βδθνγος, 560 
παρ᾽ ἐμοὶ δ᾽ ἰσχνοὶ καὶ γϑηνύθαε καὶ τοῖς ἐχθροῖς 
ἀνιαροί. 
ΧΡ. ἀπὸ τοῦ λιμοῦ γὰρ ἴσως αὐτοῖς τὸ σφηκῶδες σὺ 
πορίζεις. 
\ , ” 7 a A ΕῚ 
ΠΕ. περὶ σωφροσύνης ἤδη τοίνυν περανῶ σφῷν Kava- 
διδάξω 


e / 9 a 3 > A A Y > 
OTL κοσμιότης οἰκεῖ μετ᾽ ἐμοῦ, τοῦ IIXovtov ὃ 
5 \ ς / 
ἐστὶν υβρίζειν. 
/ lel Υ . 3 Mise Y Ul 
XP. πάνυ γοῦν κλέπτειν Koocpioy ἐστιν καὶ τοὺς τοί- 
χους διορύττειν. 565 
[ΒΔ. νὴ τὸν Δί᾽, εἰ δεῖ λαθεῖν αὐτὸν, πῶς οὐχὶ κόσμιόν 
ἐστιν 
IIE, σκέψαι τοίνυν ἐν ταῖς πόλεσιν ' τοὺς ῥήτορας, ὡς 
ὁπόταν μὲν 
5 \ ἊΣ a \ ‘ , Re & 
ὦσι πένητες, περὶ τὸν δῆμον καὶ τὴν πόλιν εἰσὶ 
δίκαιοι, 
᾿ ' . > 2 \ ae -» a > 
πλουτήσαντες δ᾽ ἀπὸ τῶν κοινῶν παραχρῆμ᾽ ἄδικοι 
γεγένηνται, 
ἐπιβουλεύουσί τε τῷ πλήθει καὶ τῷ δήμῳ πολε: 
μοῦσιν, Δ 570 


XP. 


IIE. 


XP. 
ITE. 


ἌΡ, 


ΒΛ. 
ITE. 


ἨΛΟΥ͂ΤΟΣ..--. 25 
" 4 , . " 
ἀλλ᾽ οὐ ψεύδει τούτων γ᾽ οὐδὲν, καίπερ σφόδρα 
βάσκανος οὖσα. 
3. ἃ 3 ᾿ , ᾽ 50.Χ ’ ΓΦ: , 
ἀτὰρ οὐχ ἧττόν γ᾽ οὐδὲν κλαύσει, μηδὲν ταύτῃ 
/ 
γε κομήσῃς, 
ς \ Qn 2 ae 5 / Φ al ς » 
ὁτιὴ ζητεῖς τοῦτ ἀναπείθειν ἡμᾶς, ὡς ἔστιν 
ἀμείνων 
πενία πλούτου. 
καὶ σύ γ᾽ ἐλέγξαι μ᾽’ οὔπω δύνασαι 
περὶ τούτου, 
ἀλλὰ φλυαρεῖς καὶ πτερυγίξεις. 575 
καὶ πῶς φεύγουσί σ᾽ ἅπαντες ; 
“ 
ὅτι βελτίους αὐτοὺς ποιῶ. σκέψασθαι δ᾽ ἔστι 
μάλιστα 
ἀπὸ τῶν παίδων: τοὺς γὰρ πατέρας φεύγουσι, 
φροναῦντάς ἄριστα 
αὐτοῖς. οὕτω διαγυγνώσκειῦ χαλεπὸν πρᾶγμ᾽ ἐστὶ 


δίκαιον. 
\ Se 9 Ε] 5" A f εἴ 
τὸν Δία φήσεις ἄρ᾽ οὐκ ὀρθῶς διαγυγνώσκειν τὸ 
κράτιστον" 
a \ A 
κἀκεῖνος yap τὸν πλοῦτον ἔχει. 580 


ταύτην δ᾽ ἡμῖν ἀποπέμπει. 
aN ὦ Kpovixais λήμαις ὄντως λημῶντες τὰς 


φρένας ἄμφω, 
ὁ Ζεὺς δήπου πένεται, καὶ τοῦτ᾽ ἤδη φανερῶς σε 


διθάξω: 


3 Aa Δ΄. ed \ 3 \ 
εἰ γὰρ ἐπλούτει, πῶς ἂν ποιῶν τὸν Ολυμπικὸν 


3 a 
αὐτὸς ἀγῶνα, | 
lf \ 3. Ψ 7 
ἵνα τοὺς “ἕλληνας ἅπαντας ἀεὶ δι’ ἔτους πέμπτου 


ξυναγείρει,. 
ἀνεκήρυττεν τῶν ἀσκητῶν τοὺς νικῶντας στεφα- 


- - 


νώσας. Baie 5 | . 585 


4 


26 


XP. 


ITE. 


XP. 


IIE. 


XP. 


IIE. 


jG τὰ 


IIE. 


XP, 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


κοτινῷ στεφάνῳ; καίτοι χρυσῷ μᾶλλον ἐχρῆν, 
εἴπερ ἐπλούτει. 

οὐκοῦν τούτῳ δήπου δηλοῖ τιμῶν τὸν πλοῦτον 
ἐκεῖνος" 

φειδόμενος γὰρ καὶ βουλόμενος τούτου μηδὲν δα- 
πανᾶσθαι, 

λήροις ἀναδῶν τοὺς νικῶντας τὸν πλοῦτον @ 
παρ᾽ ἑαυτῷ. 


πολὺ τῆς πενίας πρᾶγμ᾽ αἴσχιον ἕξητεῖς αὐτῷ 
περιάψιαι, 590 

εἰ πλούσιος ὧν ἀνελείθερός ἐσθ᾽ οὑτωσὶ Kal φιλο- 
κερδής. 

ἀλλὰ σέ γ᾽ ὁ Ζεὺς ἐξολέσειεν κοτινῷ στεφάνῳ 
στεφανώσας. 


A A 4 “ ς ’ , ΝΣ ἐς 
τὸ γὰρ ἀντιλέγειν τολμᾶν ὑμᾶς ὡς οὐ πάντ᾽ ἔστ 
ἀγάθ᾽ ὑμῖν 
διὰ τὴν Πενίαν. 
a , A 
mapa τῆς Ἑκάτης ἔξεστιν τοῦτο πυθέσθαι, 
5 \ A ” \ a s \ 
εἴτε TO πλουτεῖν εἴτε TO πειρὴν βέλτιον. φησὶ 
\ “ 
γὰρ αὕτη 595 
τοὺς μὲν ἔχοντας Kal πλουτοῦντας δεῖπνον κατὰ 
μῆν᾽ ἀποπέμπειν, 
\ \ / a > / e f \ 
τοὺς δὲ πένητας τῶν ἀνθρώπων ἁρπάζειν πρὶν 
καταθεῖναι. 
\ \ / 
ἀλλὰ φθείρου καὶ μὴ γρύξῃς 
ἔτι μηδ᾽ ὁτιοῦν. 
“ 
οὐ γὰρ πείσεις, οὐδ᾽ ἢν πείσης. 600 
, “ 
ὦ πόλις "Άργους, κλύεθ᾽ οἷα λέγει, 
Υ͂ / \ , 
Παύσωνα κάλει τὸν ξύσσιτον. 
τί πάθω τλήμων ; 
» Ἂς τὴν / A 959 e A 
ἔρρ᾽ ἐς κόρακας θᾶττον ἀφ ἡμῶν. 


ΠΛΟΥ͂ΤΟΣ. 


TIE. εἶμι δὲ ποῖ γῆς ; 
XP. ἐς τὸν κύφων᾽" ἀλλ᾽ οὐ μέλλειν᾽ 
A b] 3 3 Ἄλον 
χρῆν σ᾽, ἀλλ᾿ ἀνύτειν. 
TIE. ἡ μὴν ὑμεῖς γ᾽ ἔτι μ᾽ ἐνταυθὶ 
μεταπέμψεσθον. 
XP. τότε νοστήσεις᾽ νῦν δὲ φθείρου. 
κρεῖττον γάρ μοι πλουτεῖν ἐστὶν, 
σὲ δ᾽ ἐᾶν κλάειν μακρὰ τὴν κεφαλήν. 
BA. νὴ Δί᾽ ἔγωγ᾽ οὖν ἐθέλω πλουτῶν 
εὐωχεῖσθαι μετὰ τῶν παίδων 
τῆς τε γυναικὸς, καὶ λουσάμενος 
λιπαρὸς χωρῶν ἐκ βαλανείου 
τῶν χειροτεχνῶν 
καὶ τῆς Πενίας καταπαρδεῖν. 
ΧΡ, αὕτη μὲν ἡμῖν ἡπίτρυπτος οἴχεται. 
ἐγὼ δὲ καὶ σύ γ᾽ ὡς τάχιστα τὸν θεὸν 
> n ΤΟΥ͂Σ, 3 3 A 
ἐγκατακλινοῦντ᾽ ἄγωμεν εἰς ᾿Ασκληπιοῦ. 
ΒΛ. καὶ μὴ διατρίβωμέν γε, μὴ πάλιν τις αὖ 
ἐλθὼν διακωλύσῃ TL τῶν προὔργου ποιεῖν. 
a / ᾽ 
XP. παῖ Καρίων, τὰ στρώματ᾽ ἐκφέρειν σ᾽ ἐχρῆν, 
3 > wv \ A e / 
αὐτὸν τ᾽ ἄγειν τὸν IIdovTov, ws νομίζεται, 
\ 4“ :- αν UE Ν », > 7 
καὶ τἄλλ᾽ ὅσ᾽ ἐστὶν ἔνδον ηὐτρεπισμένα. 
ΚΑ. ὦ πλεῖστα Θησείοις μεμυστιλημένοι 
7 ” . ee 9 ’ὔ 3 / 
γέροντες ἄνδρες ἐπ᾽ ὀλιγίστοις ἀλφίτοις, 
ὡς εὐτυχεῖθ᾽, ὡς μακαρίως πεπράγατε, 
ἄλλοι θ᾽ ὅσοις μέτεστι τοῦ χρηστοῦ τρόπου. 
ΧΟ. τί δ᾽ ἔστιν ὦ βέλτιστε τῶν σαυτοῦ φίλων; 
φαίνει γὰρ ἥκειν ἄγγελος χρηστοῦ τινος. 
KA. ὁ δεσπότης πέπραγεν εὐτυχέστατα, 
μᾶλλον δ᾽ ὁ Ἰ]λοῦτος αὐτός" ἀντὶ γὰρ τυφλοῦ 
ἐξωμμάτωται καὶ λελάμπρυνται κόρας, 


27 


005 


610 


615 


630 


635 


28 ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


᾿Ασκληπιοῦ παιῶνος εὐμενοῦς τυχών. 
ΧΟ. λέγεις μοι χαρὰν, λέγεις μοι βοάν. 
ΚΑ. πάρεστι χαίρειν, ἣν τε βουλησθ' ἦν τε μή. 
ΧΟ. ἀναβοάσομαι τὸν εὔπαιδα καὶ 
μέγα βροτοῖσι φέγγος ᾿Ασκληπιόν. 640 
PY. τίς ἡ Bon mor ἐστίν; dp ἀγγέλλεται 
χρηστόν TL; τοῦτο γὰρ ποθοῦσ᾽ ἐγὼ πάλαι 
ἔνδον κάθημαι περιμένουσα τουτονί. 
KA. ταχέως ταχέως φέρ᾽ οἶνον, ὦ δέσποιν᾽, ἵνα 
καὐτὴ πίῃς" φιλεῖς δὲ δρῶσ᾽ αὐτὸ σφόδρα' 6:5 
ὡς ἀγαθὰ συλλήβδην ἅπαντά σοι φέρω. | 
TT. καὶ ποῦ ᾽στιν; KA. ἐν τοῖς λεγομένοις εἴσει τάχα. 
ΤΎ. πέραινε τοίνυν 6 τι λέγεις ἀνύσας ποτέ. 
ΚΑ. ἄκουε τοίνυν, ὡς ἐγὼ τὰ πράγματα 
ἐκ τῶν ποδῶν ἐς τὴν κεφαλήν σοι πάντ᾽ ἐρῶ. 650 
TY. μὴ δῆτ᾽ ἔμοιγ᾽ ἐς τὴν κεφαλήν. 
ΚΑ. μὴ τἀγαθὰ 
ἃ νῦν γεγένηται; TT. μὴ μὲν οὖν τὰ πράγματα. 
ΚΑ. ὡς γὰρ τάχιστ᾽ ἀφικόμεθα πρὸς τὸν θεὸν 
ἄγοντες ἄνδρα τότε μὲν ἀθλιώτατον, 
νῦν δ᾽ εἴ τιν᾽ ἄλλον μάχώριον κεὐδαίμονα, 655 
πρῶτον μὲν αὐτὸν ἐπὶ θάλατταν ἤγομεν, 
ἔπειτ᾽ ἐλοῦμεν. 
ry. : νὴ A’? εὐδαίμων ἄρ᾽ ἦν 
an, γέρων ψυχρᾷ θαλάττῃ. λούμενος. 
ΚΑ. ἔπειτα πρὸς τὸ τέμενος ἦμεν τοῦ θεοῦ. 
ἐπεὶ δὲ βωμῷ πόπανα καὶ προθύματα 660 
καθωσιώθη, πέλανος Ἡφαίστου φλογὶ, 
κατεκλίναμεν τὸν Πλοῦτον, ὥσπερ εἰκὸς ἦν" 
ἡμῶν δ᾽ ἕκαστος“ στιβάδα παρεκαττύετο. 
ἦσαν δέ τινες Kart. δεόμενοι τοῦ θεοῦ ; 


ΤῪ 


ΠΛΟΥ͂ΤΟΣ. 


ἃ 
ΚΑ. εἷς μέν γε Νεοκλείδης, ὅς ἐστι μὲν τυφλὸς, 

, \ \ , ς , : 
κλέπτων δὲ τοὺς βλέποντας ὑπερηκόντικεν 
ἕτεροί τε πολλοὶ παντοδαπὰ νοσήματα 
5» Peat \ \ , 3 , 
ἔχοντες" ὡς δὲ τοὺς λύχνους ἀποσβέσας 
δι τὰν ΄ 3 3 / [a A 
ἡμῖν παρήγγειλ᾽ ἐγκαθεύδειν Tod θεοῦ 
ς 2 \ 4 " , 

ὁ πρόπολος, εἰπὼν, ἤν τις αἴσθηται ψόφου, 
σιγᾶν, ἅπαντες κοσμίως κατεκείμεθα. 

3 \ / 3 3 U 9 / 
Kayo καθεύδειν οὐκ ἐδυνάμην, αλλά με 
ἀθάρης χύτρα τις ἐξέπληττε κειμένη 
93 7] v A A “ 
ὀλίγον ἄπωθεν τῆς κεφαλῆς τοῦ γρᾳδίου, 
53 >] «᾿ b , 7 ᾿Ὶ / 
ἐφ᾽ ἣν ἐπεθύμουν δαιμονίως ἐφερπύσαι. 
3 3 3 / ς “Ὁ \ e / 
ἔπειτ ἀναβλέψας ὁρῶ Tov ἱερέα 

ἴω U 

τοὺς plots ἀφαρπαζοντα καὶ τὰς ἰσχάδας 
ἀπὸ τῆς τραπέζης τῆς ἱερᾶς. μετὰ τοῦτο δὲ 

ΓΑ \ \ e/ > , 
περιῆλθε τοὺς βωμοὺς ἅπαντας ἐν κύκλῳ, 
εἴ που πόπανον εἴη τι κατἄλελειμμένον᾽ 
ἔπειτα ταῦθ᾽ ἤγιζεν ἐς σάκταν τινά. 

Kayo νομίσας πολλὴν ὁσίαν τοῦ πρώγματος 

ἐπὶ τὴν χύτραν τὴν τῆς ἀθάρης ἀνίσταμαι. 

5 tal 3 

ΓΎ. ταλάντατ᾽ ἀνδρῶν, οὐκ ἐδεδοίκεις τὸν θεόν ; 
ΚΑ. νὴ τοὺς θεοὺς ἔγωγε μὴ φθάσειέ με 

2) αν \ / > \ " \ / 

ἐπὶ τὴν χύτραν ἐλθὼν ἔχων τὰ στέμματα. 

ς \ e \ 3 ἴω 3 / 

ὁ yap ἱερεὺς αὐτοῦ με προὐδιδάξατο. 

/ 3 

τὸ γρᾷάδιον δ᾽ ὡς ἠσθάνετό μου τὸν ψόφον, 

a Oa eae 4 5 Ἐν ag ἡ τονε 

τὴν χεῖρ ὑφῃρει κάτα συρίξας ἐγὼ 

ὀδὰξ ἐλαβόμην, ὡς παρείας ὧν ὄφις. 

e 2 ? / \ Ὁ / 5 

ἡ δ᾽ εὐθέως τὴν χεῖρα πάλιν ἀνέσπασε, 

, 3 e \ 3 / 3 ς A 
κατέκειτο δ᾽ αὑτὴν ἐντυλίξασ᾽ ἡσυχῆ. 
κἀγὼ τότ᾽ ἤδη τῆς ἀθάρης πολλὴν ἔφλων᾽ 

5 , 
ἔπειτ᾽ ἐπειδὴ μεστὸς ἦν, ἀνεπαυόμην. 
TT. ὁ δὲ θεὸς ὑμῖν οὐ προσῇειν; 
Pr. ς ὑμῖν οὐ προσῇῃειν ; 


29. 


680 


690 


30 
ΚΑ, 


is 
KA. 
ΤΊ, 


ΚΑ. 


ΕἼ, 
ΚΑ. 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


,’ , 
οὐδέπω. 
μετὰ ταῦτ᾽ ἐγὼ μὲν εὐθὺς ἐνεκαλυψάμην 
δείσας, ἐκεῖνος δ᾽ ἐν κύκλῳ τὰ νοσήματα 
σκοπῶν περιήει πάντα κοσμίως πάνυ. 
ἔπειτα παῖς αὐτῷ λίθινον θυείδιον 710 
/ ‘ / Ἁ , 
παρέθηκε Kai δοίδυκα καὶ κιβώτιον. 
λίθινον ; 
μὰ Δί᾽ οὐ δῆτ᾽, οὐχὶ τό γε κιβώτιον. 
\ \ n es > “ Soe , 
σὺ δὲ πῶς ἑώρας, ὦ KAKLOT ἀπολούμενε, 
ὃς ἐγκεκαλύφθαι φής; 
\ A / 
διὰ τοῦ τριβωνίου. 
3 \ \ 5 3 Qa, ὖ \ \ / 
omTas yap εἶχεν οὐκ ὀλίγας pa Tov Δία. 715 
A \ / “ / U 
πρῷτον δὲ πάντων τῷ Νεοκλείδῃ φάρμακον 
\ 3 / / > \ 
καταπλαστὸν ἐνεχείρησε τρίβειν, ἐμβαλὼν 
a / 4 3 4 
σκορόδων κεφαλὰς τρεῖς Τηνίων. ἔπειτ᾽ ἔφλα 
lal 3 
ἐν τῇ θυείᾳ συμπαραμυγνύων ὀπὸν 
καὶ σχῖνον" εἶτ᾽ ὄξει διέμενος Σφηττίῳ, 720 
a / 3 "Δ 
κατέπλασεν αὐτοῦ τὰ βλέφαρ᾽ ἐκστρέψας, ἵνα 
- “A \ 
ὀδυνῷτο μᾶλλον. ὁ δὲ κεκραγὼς Kal βοῶν 
5» > > + ΤΣ ας iit \ , vy. 
ἔφευγ᾽ ἀνάξας" ὁ δὲ θεὸς γελάσας ἔφη 
a n Ul / 
ἐνταῦθα viv κάθησο καταπεπλασμένος, 
a 
iy ὑπομνύμενον παύσω σε τῆς ἐκκλησίας. 725 
ὡς φιλόπολίς τίς ἐσθ᾽ ὁ δαίμων καὶ σοφός. 
μετὰ τοῦτο τῷ Ἰ]λούτωνι παρεκαθέζετο, 
καὶ πρῶτα μὲν δὴ τῆς κεφαλῆς ἐφήψατο, 
e ’ \ 
ἔπειτα καθαρὸν ἡμιτύβιον λαβὼν 
ς 
τὰ βλέφαρα περιέψησεν" ἡ ἸΠανάκεια δὲ 730 
‘d 3 3 a \ \ / 
κατεπέτασ᾽ αὐτοῦ τὴν κεφαλὴν φοινικίδι 
καὶ πᾶν τὸ πρόσωπον" εἶθ᾽ ὁ θεὸς ἐπόππυσεν. 
3 4 9 Ud / 3 > a \ 
ἐξηξάτην οὖν δύο δράκοντ᾽ ἐκ τοῦ νεὼ 
ὑπερφυεῖς τὸ μέγεθος. VT. ὦ φίλοι θεοί. 


ΠΛΟΥ͂ΤΟΣ 
KA. τούτω δ᾽ ὑπὸ τὴν φοινικίδ᾽ ὑποδύνθ᾽ ἡσυχῆ 
τὰ βλέφαρα περιέλειχον, ὥς γ᾽ euovdoxet’ 
καὶ πρίν σε κοτύλας ἐκπιεῖν οἴνου δέκα 
ὁ Ἰ]λοῦτος, ὦ δέσποιν᾽, ἀνεστήκει βλέπων" 
3 \ \ \ a? 3 os 629 ς (al 
ἐγὼ δὲ τὼ χεῖρ᾽ ἀνεκρότησ᾽ ὑφ᾽ ἡδονῆς, 

\ ἢ > "ν ς 4 9 547 
τὸν δεσπότην T ἤγειρον. ὃ θεὸς δ᾽ εὐθέως 
5 , ¢e \ “ ba > \ / 
ἠφάνισεν αὑτὸν οἱ T Odels εἰς TOV νεών. 
οἱ δ᾽ ἐγκατακείμενοι παρ᾽ αὐτῷ πῶς δοκεῖς 
τὸν Πλοῦτον ἠσπάζοντο καὶ τὴν νύχθ᾽ ὅλην 
3 Ψ ὃ 7 ς f 
ἐγρηγόρεσαν, ἕως διέλαμψεν ἡμέρα. 

3 Ν > > / \ \ , , 

ἐγὼ δ᾽ ἐπήνουν τὸν θεὸν πάνυ σφόδρα, 

ὅτι βλέπειν ἐποίησε τὸν ἸΤλοῦτον ταχὺ, 
τὸν δὲ Νεοκλείδην μᾶλλον ἐποίησεν τυφλόν. 
“ » \ , > / 

ὅσην ἔχεις THY δύναμιν, ὠναξ δέσποτα. 
ἀτὰρ φράσον μοι, ποῦ ᾽σθ᾽ ὁ Ἰ]λοῦτος ; 


oat § 


740 


KA. : ἔρχεται. 


9 3 \ Φ'. δ ς A f 
ἀλλ᾽ ἦν περὶ αὐτὸν ὄχλος ὑπερφυὴς ὅσος. 
οἱ γὰρ δίκαιοι πρότερον ὄντες καὶ βίον 
ἔχοντες ὀλίγον αὐτὸν ἠσπάζοντο καὶ 
3 a 3 RS e \ fal ς ἌΣ Ὁ 
ἐδεξιοῦνθ᾽ ἅπαντες ὑπὸ τῆς ἡδονῆς 
ef > 5 / 3 7] 3 Ψ \ 
ὅσοι δ᾽ ἐπλούτουν οὐσίαν τ᾽ εἶχον συχνὴν 
4 
οὐκ ἐκ δικαίου τὸν βίον κεκτημένοι, 
9 A A ᾽ , ’ > of 
ὀφρῦς συνῆγον ἐσκυθρώπαζον θ᾽ apa. 
e > 3 4 ’ 3 7 
οἱ δ᾽ ἠκολούθουν κατόπιν ἐστεφανωμένοι, 
A 53 fa) a 
γελῶντες, εὐφημοῦντες" ἐκτυπεῖτο δὲ 
3 \ 4 > / , 
ἐμβὰς γερόντων εὐρύθμοις προβήμασιν. 
5? 
ἀλλ᾽ εἶ ἁπαξάπαντες ἐξ ἑνὸς λόγου 
A a ’ 
ὀρχεῖσθε καὶ σκιρτᾶτε καὶ χορεύετε" 
\ δι" σι an 9 ys 
οὐδεὶς γὰρ ὑμῖν εἰσιοῦσιν ἀγγελεῖ 
e bs 3 2 » 3 Ὁ , 
ὡς ἀλφιτ᾽ οὐκ ἔνεστιν ἐν τῷ θυλάκῳ. 
Ν \ ς ΄ 3 Ν δ ἐπ A 
TY. νὴ τὴν ‘Exarny, κἀγὼ δ᾽ ἀναδῆσαι βούλομαι 


750 


760 


32 


KA. 
ie 


KA. 


IIA. 


XP. 


1, 


ΠΛ. 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


3 , ee a ς A 
εὐωαγγέλιά oe κριβανωτῶν ὁρμαθῷ, 
. a ’ 
τοιαῦτ᾽ ἀπαγγείλαντα. 
, 5 
μή νυν μέλλ᾽ ἔτι 

ς v4 3 Uy 3 9 A a 

ὡς ἅνδρες ἐγγύς εἰσιν ἤδη τῶν θυρῶν. 
, ae 
φέρε νυν ἰοῦσ᾽ εἴσω κομίσω καταχύσματα 

“ ’ 5 A 5 , 
ὥσπερ νεωνήτοισιν ὀφθαλμοῖς ἐγώ. 

3 \ > 3 al / 3 > Uy 
ἐγὼ δ᾽ ἀπαντῆσαί γ᾽ ἐκείνοις βούλομαι. 

\ ΠῚ a 
καὶ προσκυνῶ γε πρῶτα μὲν τὸν “Ηλιον, 
ἔπειτα σεμνῆς Παλλάδος κλεινὸν πέδον, 
/ n / ¢/ pat fT 2 
χώραν τε πᾶσαν Κέκροπος, 7 μ᾽ ἐδέξατο. 
/ - : 
αἰσχύνομαι δὲ τὰς ἐμαυτοῦ συμφορὰς, 

σ Ὁ» 8 > V4 \ , 
οἵοις ap ἀνθρώποις ξυνὼν ἐλάνθανον, 

Wee 2s ΑΝ, a? ΥΣ , 
τοὺς ἀξίους δὲ τῆς ἐμῆς ὁμιλίας 

, 
ἔφευγον, εἰδὼς οὐδέν᾽ ὦ τλήμων ἐγώ. 

ς τ ραν τὰ MD 5) ἔν Ὁ A νῷ ὃ 
ὡς οὔτ᾽ ἐκεῖν᾽ ap οὔτε ταῦτ᾽ ὀρθῶς ἔδρων 
ἀλλ᾽ αὐτὰ πάντα πάλιν ἀναστρέψας ἐγὼ 
ὃ / \ \ An 5 θ / ¢ 

ela TO λοιπὸν πᾶσιν ἀνθρώποις ὅτι 

\ lal - 
ἄκων ἐμαυτὸν τοῖς πονηροῖς ἐνεδίδουν. 
᾽ ¢ 
Barn ἐς κόρακας" ὡς χαλεπόν εἰσιν οἱ φίλοι 
ΜῈ 
οἱ φαινόμενοι παραχρῆὴμ ὅταν πράττῃ τίς εὖ. 
νύττουσι γὰρ καὶ φλῶσι τἀντικνήμια, 
ἐνδεικνύμενος ἕκαστος εὔνοιάν τινα. 
ἐμὲ γὰρ τίς οὐ προσεῖπε; ποῖος οὐκ ὄχλος 
περιεστεφάνωσεν ἐν ἀγορᾷ πρεσβυτικός ; 
an \ 
ὦ φίλτατ᾽ ἀνδρών, καὶ od Kal σὺ χαίρετε. 
φέρε νυν, νόμος γάρ ἐστι, τὰ KaTayVopaTa 
/ a 
ταυτὶ καταχέω σου λαβοῦσα. 
μηδαμώς. 
3 n \ > , 3 \ eee ὁ 
ἐμοῦ yap εἰσιόντος εἰς τὴν οἰκίαν 
ον 4 
πρώτιστα καὶ βλέψαντος οὐδὲν ἐκφέρειν 
n > 
πρεπῶδές ἐστιν, ἀλλὰ μᾶλλον εἰσφέρειν. 


705 


770 


775 


780 


785 


790 


rt. 


ITA. 


YY. 


KA, 


ΠΛΟΥ͂ΤΟΣ. 99. 


al ’ 
εἶτ᾽ οὐχὶ δέξει δῆτα τὰ καταχύσματα; 
/ Ul , ® 
ἔνδον ye παρὰ τὴν ἑστίαν, ὥσπερ νόμος 795 
ἔπειτα καὶ τὸν φόρτον ἐκφύγοιμεν ἄν. 
3 \ AQ/ 3 A ὃ / 
οὐ yap πρεπῶδές ἐστι τῷ διδασκάλῳ 
ἰσχάδια καὶ τρωγάλια τοῖς θεωμένοις 
/ > 3 - ἀϑᾷν, > , A 
προβαλόντ᾽, ἐπὶ τούτοις εἶτ᾽ ἀναγκάζειν γελᾶν. 
εὖ πάνυ λέγεις ὡς Δεξίνικος οὑτοσὶ 800 
ΜΚ. ἢ 3 ε e / \ > / 
ἀνίσταθ᾽ ws ἁρπασόμενος Tas ἰσχάδας. 
« ἡδὺ / 5 ὃ »” ᾽ Ἰὃ / 
ὡς ἡδὺ πράττειν, ὦνδρες, ἔστ᾽ εὐδαιμόνως, 
\ A \ 3 > + 
καὶ ταῦτα μηδὲν ἐξενεγκόντ᾽ οἴκοθεν. 
ἡμῖν γὰρ ἀγαθῶν σωρὸς εἰς τὴν οἰκίαν 
ἐπεισπέπαικεν οὐδὲν ἠδικηκόσιν. 80 
4“ \ A 9 ον a t 
[οὕτω τὸ πλουτεῖν ἐστιν ἡδὺ πρῶγμα δη.] 
ς \ / fn 22 a 3 / 
N μὲν OLTUN μεστὴ στι λευκῶν ἀλφίτων, 
ς ? 9 A ” A ΕῚ 7 
οἱ & ἀμφορῆς οἴνου μέλανος ἀνθοσμίου. 
ἅπαντα δ᾽ ἡμῖν ἀργυρίου καὶ χρυσίου 
v 
Ta σκευάρια πλήρη ᾿στὶν, ὥστε θαυμάσαι. 
τὸ φρέαρ δ᾽ ἐλαίου μεστόν" αἱ δὲ λήκυθοι 810 
μύρου γέμουσι, τὸ δ᾽ ὑπερῷον ἰσχάδων. 
3 Se\ \ a \ / \ , 
ὀξὶς δὲ πᾶσα Kal λοπάδιον Kal χύτρα 
χαλκῆ yeyove τοὺς δὲ πινακίσκους τοὺς σαπροὺς 
τοὺς ἰχθυηροὺς ἀργυροῦς πάρεσθ᾽ ὁρᾶν. 
¢ 9 \ / > e a > / 3 U 
ὁ δ᾽ ἐπνὸς γέγον᾽ ἡμῖν ἐξαπίνης ἐλεφάντινος. 815 
στατῆρσι δ᾽ οἱ θεράποντες ἀρτιάζομεν. 
\ A ς / \ ΝΜ κε 
καὶ νῦν ὁ δεσπότης μὲν ἔνδον βουθυτεῖ 
ὗν καὶ τράγον καὶ κριὸν ἐστεφανωμένος, $20 
RD. 3 5." ς / % el A 
ἐμὲ δ᾽ ἐξέπεμψεν ὃ καπνός. οὐχ οἷός Te yap 
\ 
ἔνδον μένειν ἦν. ἔδακνε yap Ta βλέφαρά μου. 
Ψ > 3 “Ὁ , σ ‘ \ \ 
ἕπου μετ᾽ ἐμοῦ παιδάριον, iva πρὸς τὸν θεὸν 
ἴωμεν. ΚΑ, ἔα, τίς ἔσθ᾽ ὁ προσιὼν οὑτοσί; 
te ὀ \ 10 a δ᾽ 3 , 
ἀνὴρ πρότερον μὲν ἄθλιος, νῦν δ᾽ εὐτυχής. 8:5 
G. P. 3 


of 


KA. 
ΔΙ. 
ΔΙ. 


ΚΑ. 
ΔΙ. 
ΚΑ. 
Al. 


KA. 
Al. 
KA. 
ΔΙ. 


ΚΑ. 


ΔΙ. 
ΚΑ. 
Al. 
KA. 
KA. 
KA. 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


A “ A An ς 4 » 
δῆλον OTL τῶν χρηστῶν τίς, ὡς ἔοικας, εἶ, 
μάλιστ᾽. ΚΑ. ἔπειτα τοῦ δέει; | 
πρὸς τὸν θεὸν 
Sag , , eee. ὑπὸ ἡ n " 
ἥκω" μεγάλων γάρ μοὐστὶν ἀγαθῶν αἴτιος. 
\ a 
ἐγὼ yap ἱκανὴν οὐσίαν παρὰ τοῦ πατρὸς 
\ a a i 
λαβὼν ἐπήρκουν τοῖς δεομένοις τῶν φίλων, 880 
ἂΨ / / \ 
εἶναι νομέζων χρήσιμον πρὸς τὸν βίον. 
3 / , 
ἢ πού σε ταχέως ἐπέλιπεν TA χρήματα. 
κομιδῆ μὲν οὖν. 
2 a \ rae > > ” 
οὐκοῦν μετὰ ταῦτ᾽ ἦσθ᾽ ἄθλιος. 
a \ 3 bd \ \ $4 “\ f 
κομιδὴ μὲν οὖν. Kayo μὲν ᾧμην ods τέως 
- / , Ψ / * 
εὐηργέτησα δεομένους ἕξειν φίλους 835 
ὄντως βεβαίους, εἰ δεηθείην ποτέ" 
ς > > / > 207 ς a) a a 
οἱ δ᾽ ἐξετρέποντο κοὐκ ἐδόκουν ὁρᾶν μ᾽ ἔτι. 
> / 
καὶ κατεγέλων δ᾽, εὖ οἶδ᾽ ὅτι. 
al \ > 
κομιδῆ μὲν οὖν. 
3 \ \ aA a / > ’ “ . 
αὔχμος yap ὧν τὼν σκευαρίων a aTrMAECED. 
? n \ \ 
ἀλλ᾽ οὐχὶ viv. ἀνθ᾽ ὧν ἐγὼ πρὸς τὸν θεὸν 840 
/ 4 / > ¢ 
προσευξόμενος ἥκω δικαίως ἐνθάδε. 
“ A 
τὸ τριβώνιον δὲ τί δύναται πρὸς τῶν θεῶν, 
δ , \ ior st ; Fa ἢ 
ὃ φέρει μετὰ σοῦ τὸ παιδώριον τουτί; φράσον. 
aA \ t 
καὶ τοῦτ᾽ ἀναθήσων ἔρχομαι πρὸς Tov θεὸν. 
a ? , δον, 15 9. αὶ \ , " ἄ 
μῶν ἐνεμυήθης Ont ἐν αὐτῷ τὰ μεγάλα; 645 
x > 3 5 > 8 / 
OUK, GAN ἐνερρίγωσ᾽ ἔτη τριακαίδεκα. 
“ 
τὰ δ᾽ ἐμβάδια; ΔΙ. καὶ ταῦτα συνεχειμάζετο. 
a \ \ / 
καὶ ταῦτ᾽ ἀναθήσων ἔφερες οὖν; Al. νὴ τὸν Δία. 
/ / >] “ Ὁ A A 7 
χαρίεντά γ᾽ ἥκεις Sapa τῷ θεῷ φέρων. 
f 
οἴμοι κακοδαίμων, ὡς ἀπόλωλα SetdaLos, 850 
“ \ / 
Kal τρὶς κακοδαίμων Kal τετράκις Kal TEVTAKLS 
= jes, Yom Se A 
καὶ δωδεκάκις καὶ μυριάκις" Lov Lov. 
ivf / / / 
οὕτω πολυφόρῳ συγκέκραμαι δαίμονι. 


ΚΑ. 


ΣΎ, 


ΚΑ. 


ΔΙ. 
7 


ΚΑ. 
ΔΙ. 
ΣΥ. 


ΚΑ, 


ΣΎ, 


ΔΙ. 


ΣΤ. 


ΔΙ. 


ΠΛΟΥ͂ΤΟΣ. 35 


f \ 
"Απολλὸν ἀποτρόπαιε καὶ θεοὶ φίλοι, 

ς μ 7 
τί ποτ᾽ ἐστὶν ὅ τι πέπονθεν ἅνθρωπος κακόν; 855 

“ 
οὐ γὰρ σχέτλια πέπονθα νυνὶ πράγματα, 
Ρ] \ J aA 
ἀπολωλεκὼς ἅπαντα τὰκ τῆς οἰκίας 
\ \ \ fa) \ δεῖς λΑ \ 
διὰ τὸν θεὸν τοῦτον, τὸν ἐσόμενον τυφλὸν 
+ f 3 / 
πάλιν αὖθις, ἤνπερ μὴ ᾿λλίπωσιν ai δίκαι; 
\ \ \ A / a 
ἐγὼ σχεδὸν TO πρᾶγμα γιγνώσκειν δοκῶ. 800 
f / tal 
προσέρχεται γάρ TLS κακῶς πράττων ἀνὴρ, 
? 5 A a 
ἔοικε δ᾽ εἶναι τοῦ πονηροῦ κόμματος. 

\ Ι a a 

νὴ Ala, καλῶς τοίνυν ποιῶν ἀπόλλυται. 

na a 59 > ς A 
ποῦ ποῦ of ὁ μόνος ἅπαντας ἡμᾶς πλουσίους 

ἔ ἊΝ 
ὑποσχόμενος οὗτος ποιήσειν εὐθέως, 865 
εἰ πάλιν ἀναβλέψειεν ἐξ ἀρχῆς ; ὁ δὲ 
πολὺ μᾶλλον ἐνίους ἐστὶν ἐξολωλεκώς. 
a a? \ f 

καὶ τίνα δέδρακε δῆτα τοῦτ᾽; ΣΎ. ἐμὲ τουτονί; 

A A 3 πο» 
ἢ τῶν πονηρῶν ἦσθα καὶ Τοιχωρύχων; 
μὰ Δί᾽, οὐ μὲν οὖν ἔσθ᾽ ὑγιὲς ὑμῶν οὐδενὸς, 870 

δ΄ ἐν , 7 \ 

κοὐκ ἔσθ᾽ ὅπως οὐκ ἔχετέ μου τὰ χρήματα. 

e / 
ws σοβαρὸς, ὦ Δάματερ, εἰσελήλυθεν 
ε / a a [4] 

ὁ συκοφάντης. Al. δῆλον ὅτι βουλιμιᾷ. 

\ \ 3 3 Ν > \ / 3 xX / 
σὺ μὲν εἰς ἀγορὰν ἰὼν ταχέως οὐκ ἂν φθάνοις ; 
ἐπὶ τοῦ τροχοῦ γὰρ δεῖ σ᾽ ἐκεῖ στρεβλούμενον 818 

3 a e\ / >  ς» 5} ’ 
εἰπεῖν ἃ πεπανούργηκας. ΚΑ. οἰμωξάρα συ. 

Ν \ / \ A ἴω 3 wv 
νὴ τὸν Δία τὸν σωτῆρα, πολλοῦ γ᾽ ἀξιος 
ef (aaa Af 
ἅπασι τοῖς “EXAnow ὃ θεὸς οὗτος, εἰ 

\ / - a 
τοὺς συκοφάντας ἐξολεῖ κακοὺς κακῶς. 

7 /; é lal \ \ / 2 raps 
οἴμοι τάλας" μῶν καὶ σὺ μετέχων καταγελᾷς; 880 
3 \ / 
ἐπεὶ πόθεν θοἰμάτιον εἴληφας τοδί; 


ἐχθὲς δ᾽ ἔχοντ᾽ εἶδόν σ᾽ ἐγὼ τριβώνιον. 


οὐδὲν προτιμῶ σου. φορῶ γὰρ πριάμενος 
τὸν δακτύλιον τονδὶ παρ᾽ Εἰὐὐδήμου δραχμῆς. 


3-2 


36 


KA, 


ΣΎ. 


ΚΑ. 
ΣΎ, 
ΚΑ. 


ΣῈ, 


ΚΑ, 
AI. 


>T. 


Al, 
ΔΙ. 
ΔΙ. 
ΔΙ. 
ΔΙ. 
ΔΙ. 
ΣΎ. 


ΣΎ, 
ΔΙ. 


ΣΥ, 


ΔΙ. 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ. 


ἀλλ᾽ οὐκ ἔνεστι συκοφάντου δήγματος. 885 
dp’ οὐχ ὕβρις ταῦτ᾽ ἐστὶ πολλή; σκώπτετον, 
ψ \ o 3 ANS ? pee, 
ὅ TL δὲ ποιεῖτον ἐνθάδ᾽ οὐκ εἰρήκατον. 
3 t Pek 3 la) \ > LAN) 3 \ ? / 
οὐκ ἐπ᾽ ἀγαθῷ γὰρ ἐνθάδ᾽ ἐστὸν οὐδενί. 
\ \ A’? v fa a 4g? {ἢ θ᾽ ὅ 
μὰ τὸν At οὐκουν τῷ γε σῷ, σαφ tol ὅτι. 
ἀπὸ τῶν ἐμῶν γὰρ ναὶ μὰ Δία δειπνήσετον. 890 
¢e ae eek > / \ “ / 
ὡς δὴ ᾿π᾿ ἀληθείᾳ σὺ μετὰ τοῦ μάρτυρος 
> 
διαρραγείης, μηδενός γ᾽ ἐμπλήμενος. 
ἀρνεῖσθον ; ἔνδον ἐστὶν, ὦ μιαρωτάτω, 
A A a ’ 
πολὺ χρῆμα τεμαχῶν καὶ κρεῶν ὠπτημένων. 
ὃὺ ὃ ὃ τ ὃ ὃ δ᾽ὺ ὃ DS, 895 
» / 
κακόδαιμον, ὀσφραίνει τι; 
a f 2 ¥ 
τοῦ ψύχους γ᾽ ἴσως, 
3 \ ig ALL 9 9 f / 
ἐπεὶ τοιοῦτον yy ἀμπέχεται τριβώνιον. 
a 9 > > ,ἦ 5 2 Ἁ > Ἂ \ Ν 
ταῦτ᾽ οὖν ἀνασχέτ᾽ ἐστὶν, ὦ Ζεῦ καὶ θεοὶ, 
ς / > vy ἢ 7 9 ς 9 
τούτους ὑβρίζειν εἰς ἔμ᾽; οἴμ᾽ ὡς ἄχθομαι 
“ \ a , U a 
OTL χρηστὸς ὧν Kal φιλόπολις πάσχω κακῶς. 900 
σὺ φιλόπολις καὶ χρηστός ; ΣΎ. ὡς οὐδείς γ᾽ ἀνήρ. 
\ \ > \ 3 “ / \ = 
καὶ μὴν ἐπερωτηθεὶς ἀπόκριναί μοι, ΣΎ. τὸ τί; 
\ 3 a 
γεωργὸς εἶ; XT. μελαγχολᾶν μ᾽ οὕτως οἴει; 
i , 
GAN ἔμπορος ; ΣΎ. val, σκήπτομαί γ᾽, ὅταν τύχω. 
τί δαί; τέχνην tw ἔμαθες; ΣΎ. οὐ μὰ τὸν Δία. 
πῶς οὖν διέζης ἢ πόθεν μηδὲν ποιῶν ; 906 
TOV τῆς πόλεώς Ei ἐπιμελητὴς πραγμάτων 
ey Se , I ‘tae Bay 
Kat τῶν ἰδίων πάντων. Al. ov; τί μαθών; 


βούλομαι. 
A 9 Ἃ yf 4 Ss / 
πῶς οὖν ἂν εἴης χρηστὸς, ὦ τοιχωρύχε, 
εἰ σοὶ προσῆκον μηδὲν εἶτ᾽ ἀπεχθάνει ; 910 


οὐ γὰρ προσήκει τὴν ἐμαυτοῦ μοι πόλιν 

3 a > ; 2 @f x / » 
εὐεργετεῖν, ὦ κέπφε, καθ᾽ ὅσον ἂν σθένω ; 
εὐεργετεῖν οὖν ἐστι τὸ πολυπραγμονεῖν ; 


yy 


ΔΙ. 


ΔΙ. 
ΣΎ. 


ΔΙ, 


ΣΥ. 


ΔΙ. 
ΣΥ,. 


ΔΙ. 
ΔΙ. 
ΣΥ. 


ΣΤΥ 
ΚΑ. 
=f. 
ΚΑ. 
ΣΥ. 
ΣΎ. 
ΚΑ. 


ΔΙ. 
ΚΑ. 


ΠΛΟΥ͂ΤΟΣ. 97 


τὸ μὲν οὖν βοηθεῖν τοῖς νόμοις τοῖς κειμένοις 
/ 
καὶ μὴ ᾿πιτρέπειν ἐάν tis ἐξαμαρτάνῃ. 915 
wv \ > 7 ¢ / : 
οὔκουν δικαστὰς ἐξεπίτηδες ἡ πόλις 
bd / ᾿ ° δὲ  oaage 
ἄρχειν καθίστησιν; XT. κατηγορεῖ δὲ Tis; 
ὁ βουλόμενος. 
lal A 8 3 
οὐκοῦν ἐκεῖνός εἰμ᾽ ἐγώ. 
“ 9 3 Be). ὦ a , \ / 
ὥστ᾽ εἰς ἔμ᾽ ἥκει τῆς πόλεως TA πράγματα. 
νὴ Δία, πονηρόν τἄρα προστάτην ἔχει. 920 


ἐκεῖνο δ᾽ οὐ βούλοι᾽ ἂν, ἡσυχίαν ἔχων 


A % / 
ζῆν ἀργὸς: 
ἀλλὰ προβατίου βίον λέγεις 
εἰ μὴ φανεῖται διατριβή τις τῷ βίῳ. 
3 / 
οὐδ᾽ ἂν μεταμάθοις ; 
50 x 3 / 7 
οὐδ᾽ ἂν εἰ δοίης γέ μοι 
τὸν ἸΠλοῦτον αὐτὸν καὶ τὸ Βάττου σίλφιον. 925 
κατάθου ταχέως θοἰμάτιον. KA. οὗτος, σοὶ λέγει. 
ἔπειθ᾽ ὑπόλυσαι. ΚΑ. πάντα ταῦτα σοὶ λέγει. 
\ \ θέ \ Fg) 6 A 3 δὶ 
καὶ μὴν προσελθέτω πρὸς ἔμ᾽ ὑμῶν ἐνθαδὶ 
ὁ βουλόμενος. ΚΑ. οὐκοῦν ἐκεῖνός εἰμ᾽ ἐγώ. 
3 / > 7 > e / 
οἴμοι τάλας, ἀποδύομαι μεθ᾽ ἡμέραν. 980 
\ \ 5 χω 4 / / > / 
σὺ yap ἀξιοῖς τἀλλότρια πράττων ἐσθίειν. 
ὁρᾷς ἃ ποιεῖ; ταῦτ᾽ ἐγὼ μαρτύρομαι. 
3 ὅκι, - ἂν t δ 53 “ιν: 
ἀλλ᾽ οἴχεται φεύγων ὃν ἦγες μάρτυρα. 
Μ f , \ a 
οἴμοι περιείλημμαν μόνος. ΚΑ. νυνὶ βοᾷς; 
/~ > Μ᾿ 
οἴμοι μάλ᾽ αὖθις. 985 
δὸ 4 \ / 
ὃς σὺ μοι TO τριβώνιον, 
Ω "5 5 \ / / 
ἵν ἀμφιέσω τὸν συκοφάντην τουτονί. 
\ An oA A 
μὴ δῆθ᾽ ἱερὸν yap ἐστι τοῦ ἸΠλούτου πάλαι. 
ἔπειτα ποῦ κάλλιον ἀνατεθήσεται 
ἢ περὶ πονηρὸν ἄνδρα καὶ τοιχωρύχον ; 
“ \ aA a 
Πλοῦτον δὲ κοσμεῖν ἱματίοις σεμνοῖς πρέπει. 940 


38 ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


9 
ΔΙ. τοῖς δ᾽ ἐμβαδίοις τί χρήσεταί tis; εἶπέ μοι. 
ΚΑ. καὶ ταῦτα πρὸς τὸ μέτωπον αὐτίκα δὴ μάλα 
ὥσπερ κοτίνῳ προσπατταλεύσω τουτῳί. 
ἄπειμι' γιγνώσκω γὰρ ἥττων ὧν πολὺ 
ς ἌΡ ΤΕ 2\ \ ᾿ , \ 
ὑμῶν" ἐὰν δὲ σύζυγον λάβω τινὰ 945 
καὶ σύκινον, τοῦτον τὸν ἰσχυρὸν θεὸν 
\ / A 
ἐγὼ ποιήσω τήμερον δοῦναι δίκην, 
ε / A 
ὁτιὴ καταλύει περιφανῶς els ὧν μόνος 
\ , 9} \ \ \ 
τὴν δημοκρατίαν, οὔτε τὴν βουλὴν πιθὼν 
τὴν τῶν πολιτῶν οὔτε τὴν ἐκκλησίαν. 950 
ΔΙ, καὶ μὴν ἐπειδὴ τὴν πανοπλίαν τὴν ἐμὴν 
f \ a 
ἔχων βαδίζεις, és τὸ βαλανεῖον τρέχε; 
ἔπειτ᾽ ἐκεῖ κορυφαῖος ἑστηκὼς θέρου. 
κἀγὼ γὰρ εἶχον τὴν στάσιν ταύτην ποτέ. 
KA. ἀλλ᾽ ὁ βαλανεὺς ἕλξει θύραζ᾽ αὐτὸν λαβών. 955 
\ b] 2 “ h \ / 
vo δ᾽ εἰσίωμεν, ἵνα προσεύξη τὸν θεόν. 
ΓΡ, dp’, ὦ φίλοι γέροντες, ἐπὶ τὴν οἰκίαν 


=T 


ἀφίγμεθ᾽ ὄντως τοῦ νέου τούτου θεοῦ, 960 
ἢ τῆς ὁδοῦ τὸ παράπαν ἡμαρτήκαμεν ; 
ΧΟ. ἀλλ᾽ ἴσθ᾽ ἐπ᾿ αὐτὰς τὰς θύρας ἀφυγμένη, 
ὦ. μειρακίσκη πυνθάνει yap ὠὡρικώς. 
ΓΡ. φέρε νῦν ἐγὼ τῶν ἔνδοθεν καλέσω τινά. 
ΧΡ, μὴ δῆτ᾽" ἐγὼ γὰρ αὐτὸς ἐξελήλυθα. 965 
ἀλλ᾽ 6 τι μάλιστ᾽ ἐλήλυθας λέγειν σ᾽ ἐχρῆν.. 
ΤΡ. πέπονθα δεινὰ καὶ παράνομ᾽ ὦ φίλτατε; 
ἀφ᾽ οὗ γὰρ ὁ θεὸς οὗτος ἤρξατο βλέπειν, 
ἀβίωτον εἶναί μοι πεποίηκε τὸν βίον. 
ΧΡ, τί δ᾽ ἔστιν; ἢ που καὶ σὺ συκοφάντρια 970 
ἐν ταῖς γυναιξὶν ἦσθα; TP. μὰ Δί᾽ ἐγὼ μὲν οὔ. 
ΧΡ, ἀλλ᾽ οὐ λαχοῦσ᾽ ἔπινες ἐν τῷ γράμματι; 
TP. σκώπτεις" ἐγὼ δὲ κατακέκνισμαι δειλάκρα.. 


ΠΛΟΥ͂ΤΟΣ. 99 


; , j \ 
XP. οὔκουν ἐρεῖς ἀνύσασα τὸν κνισμὸν τίνα; 
7 / 
TP. ἄκουέ νυν. ἦν μοί τι μειράκιον φίλον, 975 
\ \ by, » ? t \ \ 
πενιχρὸν μὲν, ἄλλως δ᾽ εὐπρόσωπον Kal καλὸν 
. \ 
kal χρηστόν᾽ εἰ yap του δεηθείην ἐγὼ, 
Ul epee 
ἅπαντ᾽ ἐποίει κοσμίως μοι καὶ καλῶς 
3 \ δ᾽ > / 3 \ / θ᾽ ¢ / 
ἐγὼ δ᾽ ἐκείνῳ ταὐτὰ πάνθ᾽ ὑπηρέτουν. 
ΧΡ, τί δ᾽ ἦν ὅ τι σου μάλιστ᾽ ἐδεῖθ᾽ ἑκάστοτε; 980 
ΓΡ. οὐ πολλά: καὶ γὰρ ἐκνομίως μ᾽ ἠσχύνετο. 
᾽ 3 9 t \ Ἃ bd 3 Μ 
ἀλλ᾽ ἀργυρίου δραχμὰς av ἤτησ᾽ εἴκοσιν 
Re SF 3 Vv Oe oe r ᾿ 
εἰς ἱμάτιον, ὀκτὼ δ᾽ ἂν εἰς ὑποδήματα 
καὶ ταῖς ἀδελφαῖς ἀγοράσαι χιτώνιον 
ϑ0. κα ᾿ A / ge / r 
ἐκέλευσεν ἂν, TH μητρί θ᾽ ἱματίδιον 985 
A ἢ / 
πυρῶν τ᾽ ἂν ἐδεήθη μεδίμνων τεττάρων. 
> A 
XP. ov πολλὰ τοίνυν μὰ τὸν ᾿Απόλλω ταῦτά γε 
of 2 \ an ef 3 > , 
εἴρηκας, ἀλλὰ δῆλον OTL σ᾽ ἠσχύνετο. 
ΤΡ, καὶ ταῦτα τοίνυν οὐχ ἕνεκεν μισητίας 
αἰτεῖν μ᾽ ἔφασκεν, ἀλλὰ φιλίας οὕνεκα, 990 
> A 
iva τοὐμὸν ἱμάτιον φορῶν μεμνῇτό μου. 
ΧΡ, λέγεις ἐρῶντ᾽ ἄνθρωπον ἐκνομιώτατα. 
IP. ἀλλ᾽ οὐχὶ νῦν ὁ βδελυρὸς ἔτι τὸν νοῦν ἔχει 
Ὡ \ 
TOV αὐτὸν, ἀλλὰ πολὺ μεθέστηκεν πάνυ. 
ἐμοῦ γὰρ αὐτῷ τὸν πλακοῦντα τουτονὶ 995 
καὶ τἄλλα τἀπὶ τοῦ πίνακος τραγήματα 
ἐπόντα πεμψάσης ὑπειπούσης θ᾽ ὅτι 
Sw 4 
εἰς ἑσπέραν ἥξοιμι, XP. τί σ᾽ ἔδρασ᾽ ; εἶπέ μοι. 
f - 
ΓΡ. ἄμητα προσαπέπεμψεν ἡμῖν τουτονὶ, 
3,2 @ ae gl. |S oy δέ 7 3 >A A » 
ἐφ᾽ ᾧ τ᾽ ἐκεῖσε μηδέποτέ μ᾽ ἐλθεῖν ἔτι, 1000 


καὶ πρὸς ἐπὶ τούτοις εἶπεν ἀποπέμπων ὅτι 
πάλαι ποτ᾽ ἦσαν ἄλκιμοι Μιλήσιοι. 

,» A f 

XP. δῆλον ὅτι τοὺς τρόπους τις οὐ μοχθηρὸς ἦν. 
5», A 5 Ys ὍΕ A 
ἔπειτα πλουτῶν οὐκέθ᾽ ἥδεται φακῇ" 


40 


ΓΡ 


ΧΡ, 
af. 


UP. 


Ar, 
he ω 


XP 
iY. 
XP. 
he 
XP. 
ΤΡ, 


ΧΡ 
τυ 


XP. 
ΤΡ. 
XP. 
I'P 
XP. 
ες 


ΑΡΙΣΤΟΦΑΝΟΥ͂Σ 


\ a ι 4 \ fat , 4 φ' ὦ / 
πρὸ τοῦ δ᾽ ὑπὸ τῆς πενίας ἅπαντ᾽ ἐπήσθιεν. 1005 
ς 
καὶ μὴν πρὸ τοῦ γ᾽ ὁσημέραι νὴ τὼ θεὼ 
BoA pre f 52 1 Pe ON eee 
ἐπὶ τὴν θύραν ἐβάδιζεν ἀεὶ τὴν ἐμήν. 
ἐπ᾽ ἐκφοράν ; 
9 “᾿ 
μὰ Ai’, ἀλλὰ τῆς φωνῆς μόνον 
ἐρῶν ἀκοῦσαι. ΧΡ. τοῦ λαβεῖν μὲν οὖν χόριν. 
\ \ /? > ’ " y 
καὶ νὴ Δί᾽ εἰ λυπουμένην αἴσθουτό με, 1010 
/ x \ , e 
νηττάριον av καὶ φάβιον ὑπεκορίζετο. 
»᾿ >. me " > “Ὁ. 3 ¢€ / 
ἔπειτ᾽ ἴσως ἤτησ᾽ ἂν εἰς ὑποδήματα. 
μυστηρίοις δὲ τοῖς μεγάλοις ὀχουμένην 
a 4 
ἐπὶ τῆς ἁμάξης ὅτι προσέβλεψέν μέ τις, 
9 ΄ Ν am ὦ \ ee 4 
ἐτυπτόμην διὰ τοῦθ᾽ ὅλην τὴν ἡμέραν. 1015 
“ U f ξ / > 
οὕτω σφόδρα ξηλότυπος ὃ νεανίσκος ἦν. 
/ \ ef > « 37 3 / 
μόνος yap ἥδεθ᾽, ὡς ἔοικεν, ἐσθίων. 
καὶ τάς γε χεῖρας παγκάλους ἔχειν p ἔφη. 
ὁπότε προτείνοιέν γε δραχμὰς εἴκοσιν. 
ὄζειν τε τῆς χρόας ἔφασκεν ἡδύ με, 1020 
3 / δου δι, ᾿ὡξ \ / 
εἰ Θάσιον ἐνέχεις, εἰκότως γε νὴ Δία. 
ταῦτ᾽ οὖν ὁ θεὸς, ὦ φίλ᾽ ἄνερ, οὐκ ὀρθῶς ποιεῖ, 
φάσκων βοηθεῖν τοῖς ἀδικουμένοις ἀεί. 1025 
τί yap ποιήσῃ; φράζε, καὶ πεπράξεται. 
ἀναγκάσαι δίκαιόν ἐστι νὴ Δία 
\ 3 τ pa i, fae ae , a τς an, 
τὸν εὖ παθόνθ᾽ ὑπ᾽ ἐμοῦ πάλιν μ᾽ ἀντευποιεῖν 
x » ς A ᾽ \ / / 3 2. ἌΡ 
ἢ μηδ᾽ ὁτιοῦν ἀγαθὸν δίκαιός ἐστ᾽ ἔχειν. 1030 
ἀλλ᾽ οὐδέποτέ με ζῶσαν ἀπολείψειν ἔφη. 
5 a / > > la n 4 
ὀρθῶς ye’ vuvdi σ᾽ οὐκέτι ζῆν οἴεται. 
ς \ A \ 5 / 3 3 7 
ὑπὸ τοῦ γὰρ ἄλγους κατατέτηκ, ὦ φίλτατε. 
x 3 \ , ¢/ as ξεν \ ὃ yy 
οὔκ, ἀλλὰ κατασέσηπας, WS Y ἐμοὶ OOKELS. 1035 
διὰ δακτυλίου μὲν οὖν. ἐμέ γ᾽ ἂν διελκύσαις. 
> / 3 ε x / 
εἰ τυγχάνοι y ὁ δακτύλιος ὧν τηλία. 
\ / 
καὶ μὴν TO μειράκιον τοδὶ προσέρχεται, 


ΠΛΟΥ͂ΤΟΣ. 41 


οὗπερ πάλαι κατηγοροῦσα τυγχάνω" 
ἔοικε © ἐπὶ κῶμον βαδίζειν. 1040 
a. ἃ φαίνεται. 
στεφάνους γέ τοι καὶ δᾷδ᾽ ἔχων πορεύεται. 
NEA. ἀσπάζομαι TP. τί φησιν; 
NEA. apyaiav φίλην. 
πολιὰ γεγένησαι ταχύ γε νὴ TOV οὐρανόν. 
ΓΡ, τάλαιν᾽ ἐγὰ τῆς ὕβρεος ἧς ὑβρίζξομαι. 
ΧΡ, ἔοικε διὰ πολλοῦ χρόνου σ᾽ ἑορακέναι. 1045 
ΓΡ. ποίου χρόνου, ταλάνταθ᾽, ὃς παρ᾽ ἐμοὶ χθὲς ἣν; 
XP. τοὐναντίον πέπονθε τοῖς πολλοῖς ἄρα" 
μεθύων γὰρ, ὡς ἔοικεν, ὀξύτερον βλέπει. 
ΓΡ. οὐκ, GAN ἀκόλαστός ἐστιν ἀεὶ τοὺς τρόπους. 
NEA. ὦ Ποντοπόσειδον καὶ θεοὶ πρεσβυτικοὶ, 1050 
ἐν τῷ προσώπῳ τῶν ῥυτίδων ¢ ὅσας ἔχει. 


ΤΡ 
τὴν , δᾷδα μή μοι πρόσφερ᾽. 
ΧΡ, εὖ μέντοι λέγει. 
ἐὰν γὰρ αὐτὴν εἷς μόνος σπινθὴρ λάβῃ, 
ὥσπερ παλαιὰν εἰρεσιώνην καύσεται. 
NEA. βούλει διὰ χρόνου πρός με παῖσαι; IP. ποῦ, 
τάλαν ; 1055 
NEA. αὐτοῦ, λαβοῦσα κάρυα. TP. παιδιὰν twa; 
NEA. πόσους ἔχεις ὀδόντας. 
ὡς ἀλλὰ γνώσομαι 
κἄγωγ᾽" ἔχει γὰρ τρεῖς ἴσως ἢ ᾿ τέτταρας. 
NEA. ἀπότισον᾽ ἕνα yap γόμφιον μόνον φορεῖ. 
['P. ταλάντατ᾽ ἀνδρῶν, οὐχ ὑγιαίνειν μοι δοκεῖς, 1060 
πλυνόν pe ποιῶν ἐν τοσούτοις ἀνδράσιν. 
NEA. ὄναιο μέντἂν, εἴ τις ἐκπλύνειέ σε. 
ΧΡ, οὐ δῆτ᾽, ἐπεὶ νῦν μὲν a hi 


πρῶ AE. 








42 API} TO®ANOTS 


εἰ δ᾽ ἐκπλυνεῖται τοῦτο τὸ ψιμύθιον, 
ὄψει κατάδηλα τοῦ προσώπου τὰ ῥάκη. 1065 
ΓΡ. γέρων ἀνὴρ ὧν οὐχ ὑγιαίνειν μοι δοκεῖς. 
ΧΡ, ἀλλ᾽, ὦ νεανίσκ᾽, οὐκ ἐῶ τὴν μείρακα 
μισεῖν σε ταύτην. NEA. ἀλλ᾽ ἔγωγ᾽ ὑπερφιλώ. 
ΧΡ, καὶ μὴν κατηγορεῖ γέ cov. NEA. τί κατηγορεῖ; 
ΧΡ, εἶναί σ᾽ ὑβριστήν φησι καὶ λέγειν ὅτι 
πάλαι ToT ἦσαν ἄλκιμοι Μιλήσιοι. 1075 
NEA. ἐγὼ περὶ ταύτης οὐ μαχοῦμαί σοι. ΧΡ. τὸ τί; 
NEA. αἰσχυνόμενος τὴν ἡλικίαν τὴν σὴν, ἐπεὶ 
οὐκ ἄν ToT ἄλλῳ τοῦτό γ᾽ ἐπέτρεπον ποιεῖν 
νῦν δ᾽ ἄπιθι χαίρων συλλαβὼν τὴν μείρακα. 
ἀλλ᾽ εἴσιθ᾽ εἴσω' τῷ θεῷ γὰρ. βούλομαι 
ἐλθὼν ἀναθεῖναι τοὺς στεφάνους τούσδ᾽ ods ἔχω. 
TP. ἐγὼ δέ γ᾽ αὐτῷ καὶ φράσαι te βούλομαι. 1090 
NEA. ἐγὼ δέ γ᾽ οὐκ εἴσειμι. 
XP. θάρρει, μὴ φοβοῦ. 
οὐ γὰρ βιάσεται. 
NEA. πάνυ καλῶς τοίνυν λέγεις. 
ΤΡ. βάδιξζ᾽: ἐγὼ δέ σου κατόπιν εἰσέρχομαι. 
XP. ὡς εὐτόνως, ὦ Ζεῦ βασιλεῦ, τὸ γρᾷδιον 1095 
ὥσπερ λεπὰς τῷ μειρακίῳ προσίσχεται. 
ΚΑ. τές ἔσθ᾽ 6 κόπτων τὴν θύραν; τουτὶ τί ἦν; 
οὐδεὶς ἔοικεν: ἀλλὰ δῆτα τὸ θύριον ' 
φθεγγόμενον ἄλλως κλαυσιᾷ. 
EP. σὲ τοι λέγω, 
ὦ Καρίων, ἀνάμεινον. 1100 
ΚΑ. οὗτος, εἶπέ μου, 
σὺ τὴν θύραν ἔκοπτες οὑτωσὶ σφόδρα; 
EP. μὰ Δί᾽, ἀλλ᾽ ἔμελλον" εἶτ᾽ ἀνέῳξάς pe φθάσας. 
ἀλλ᾽ ἐκκάλει τὸν δεσπότην τρέχων ταχὺ, 


KA. 


EP. 


KA 


EP. 


ΚΑ. 


EP. 


EP 


KA. 


EP. 


KA. 
EP. 


KA. 


ΠΛΟΥ͂ΤΟΣ. 43 


aA \ / 
ἔπειτα τὴν γυναῖκα Kal τὰ παιδία, 
3 \ / 
ἔπειτα τοὺς θεράποντας, εἶτα τὴν κύνα, 1105 
3 Ὁ 
ἔπειτα σαυτὸν, εἶτα τὴν ὗν. 
| . : 
εἶπέ μοι, 
> ἂν 
τί δ᾽ ἔστιν; : 
> / 
ὁ Ζεὺς, ὦ πονηρὲ, βούλεται 
a / / 
ἐς ταυτὸν ὑμᾶς συγκυκήσας τρυβλίον 
ἅἁπαξάπαντας εἰς τὸ βάραθρον ἐμβαλεῖν. 
tal a / 
ἡ γλῶττα TO κήρυκι τούτων. τέμνεται. 1110 
3 \ \ x ΜΕ ee RS U an 
ἀτὰρ tin δὴ ταῦτ᾽ ἐπιβουλεύει ποιεῖν 
e [4] 
ἡμᾶς; 
ς \ / , / 
ὁτιὴ δεινότατα ππάντων πραγμάτων 
3 \ 3 3 fal “ 
εἴργασθ᾽. ad οὗ γὰρ ἤρξατ᾽ ἐξ ἀρχῆς βλέπειν 
A δ > 
ὁ Ἰ]λοῦτος, οὐδεὶς ov λιβανωτὸν, ov δάφνην, 
3 Ν 5 e A 3 “7. 3 3 \ 
ov ψαιστὸν, οὐχ ἱερεῖον, οὐκ ἄλλ᾽ οὐδεὲν 1115 
ἘΠῚ νγῷ a a 
ἡμῖν ἔτι θύει τοῖς θεοῖς. 
75 50.) 
μὰ Δί᾽, οὐδέ ye 
A 2 3 A > ς Ul 
θύσει. κακῶς yap ἐπεμελεῖσθ᾽ ἡμῶν Tore. 
A 7. a 
Kal τῶν μὲν ἄλλων μοι θεῶν ἧττον μέλει, 
\ ᾽ 7 al 
ἐγὼ δ᾽ ἀπόλωλα κἀπιτέτριμμαι. ΚΑ. σωφρονεῖς. 
53 a 
πρότερον yap εἶχον μὲν Tapa Tals καπηλίσιν 1130 
/ b] 3 7 Δ» ν » \ > A 7 
πάντ᾽ ἀγάθ᾽ ἕωθεν εὐθὺς, οἰνοῦτταν, μέλι, 
3 ἢ re Bk ee πὰ ΤΟ ς a 3 a 
ἰσχάδας, 00 εἰκός ἐστιν “Ἑρμῆν ἐσθίειν 
νυνὶ δὲ πεινῶν ἀναβάδην ἀναπαύομαι. 
7 “ “ 3 / , 
οὔκουν δικαίως, ὅστις ἐποίεις ζημίαν 
ee 9 ‘sy li 
ἐνίοτε τοιαῦτ᾽ ἀγάθ᾽ ἔχων ; 119 
9, 
οἴμοι τάλας, 
οἴμοι πλακοῦντος τοῦ ᾽ν τετράδι πεπεμμένου. 
A \ 5 \ / lal 
ποθεῖς τὸν ov παρόντα καὶ μάτην καλεῖς. 
οἴμοι δὲ κωλῆς ἧς ἐγὼ κατήσθιον᾽ 
> / 3 3 A \ \ 3 / 
ἀσκωλίαζ᾽ ἐνταῦθα πρὸς τὴν αἰθρίαν. 


44 


EP. 
KA. 
EP. 
KA. 
EP. 
KA. 
EP. 


EP. 


KA. 


EP. 
KA. 


EP. 


KA. 
EP. 
KA, 
EP. 
KA, 
KP. 
KA. 
EP. 
KA. 


EP. 
KA. 


APISTO®ANOTS 


σπλάγχνων τε θερμῶν ὧν ἐγὼ κατήσθιον. 80 
50." \ U a ae / / 
ὀδύνη σε περὶ τὰ σπλάγχν᾽ ἔοικέ τις στρέφειν. 
5» \ / 7 3» 7Ζι 
οἴμοι δὲ κύλικος ἴσον ἴσῳ κεκραμένης. 
ταύτην ἐπιπιὼν ἀποτρέχων οὐκ ἂν φθάνοις ; 
99> 9 δ 3: 5» \ ~ / 
ap ὠφελήσαις ἂν τι τὸν σαυτοῦ φίλον; 
εἴ του δέει y ὧν δυνατός εἰμί σ᾽ ὠφελεῖν. 1185 
εἴ μοι πορίσας ἄρτον τιν᾽ εὖ πεπεμμένον 
δοίης καταφαγεῖν καὶ κρέας νεανικὸν 
ὧν θύεθ᾽ ὑμεῖς ἔνδον. ΚΑ. ἀλλ᾽ οὐκ ἐκφορά. 
καὶ μὴν ὁπότε τι σκευάριον τοῦ δεσπότου 
ὑφέλοι᾽, ἐγώ σ᾽ ἂν λανθάνειν ἐποίουν ἀε, 1140 
ἐφ᾽ ᾧ τε μετέχειν καὐτὸς, ὦ τοιχωρύχε. 
ἧκεν γὰρ ἄν σοι ναστὸς εὖ πεπεμμένος. 
ἔπειτα τοῦτόν γ᾽ αὐτὸς ἂν κατήσθιες. 
na \ 
οὐ yap μετεῖχες Tas ἴσας πληγὰς ἐμοὶ, 
¢ / / / > / 
ὁπότε TL ληφθείην πανουργήσας ἐγώ. 1145 
μὴ μνησικακήσῃς, εἰ σὺ Φυλὴν κατέλαβες. 
/ 
ἀλλὰ ξύνοικον πρὸς θεῶν δέξασθέ pe. 
ἔπειτ᾽ ἀπολυπὼν τοὺς θεοὺς ἐνθάδε μενεῖς ; 
a / 
Ta γὰρ παρ᾽ ὑμῖν ἐστε βελτίω πολύ. 
n al Ul A : 
τί δέ; ταὐτομολεῖν ἀστεῖον εἶναί σοι δοκεῖ; 1150 
[2] > 
πατρὶς yap ἐστι πᾶσ᾽ ἵν᾿ ἂν πράττῃ τις εὖ. 
τί δῆτ᾽ ἂν εἴης ὄφελος ἡμῖν ἐνθάδ᾽ ὦν; 
\ \ ’ a ς , 7 
παρὰ τὴν θύραν στροφαῖον ἱδρύσασθέ με. 
στροφαῖον ; ἀλλ᾽ οὐκ ἔργον ἔστ᾽ οὐδὲν στροφῶν. 
ἀλλ᾽ ἐμπολαῖον. 1155 
A ‘ / 
ἀλλὰ πλουτοῦμεν᾽ TL οὖν 
a a / 
Ἑρμῆν παλυιγκάπηλον ἡμᾶς δεῖ τρέφειν; 
ἀλλὰ δόλιον τοίνυν. 
δόλιον; ἥκιστά Ye 
fal % 3 ε Ὁ , 
ov yap δόλου νῦν ἔργον, GAN ἁπλῶν τρόπων. 


ΠΛΟΥ͂ΤΟΣ. 45 


EP. ἀλλ᾽ ἡγεμόνιον. 
7 
ΚΑ. ἀλλ᾽ ὁ θεὸς ἤδη βλέπει, 
ὕσθ᾽ ἡγεμόνος οὐδὲν δεησόμεσθ᾽ ἔτι. 1160 
EP. ἐναγώνιος τοίνυν ἔσομαι. καὶ τί ἔτ᾽ ἐρεῖς ; 
/ / > A / 
Πλούτῳ yap ἐστι τοῦτο συμφορώτατον, 
Ὁ n / 
ποιεῖν ἀγῶνας “μουσικοὺς καὶ γυμνικούς. 
ΚΑ. ὡς ἀγαθόν ἐστ᾽ ἐπωνυμίας πολλὰς ἔχειν" 
οὗτος γὰρ ἐξεύρηκεν αὑτῷ βιότιον. 1165 
οὐκ ἐτὸς ἅπαντες οἱ Sucdbovriee θαμὰ 
, 3 a ΙΑ / 
σπεύδουσιν ἐν πολλοῖς γεγράφθαι γράμμασιν. 
EP. οὐκοῦν ἐπὶ τούτοις εἰσίω ; 


ΚΑ. Kal πλῦνέ γε 
/ 
αὐτὸς προσελθὼν πρὸς τὸ φρέαρ τὰς κοιλίας, 
σ᾽ 5 34’ \ Φ “Ὁ 
iy εὐθέως διακονικὸς εἶναι δοκῆς. 1170 


IE. τίς ἂν ᾿φράσειε ποῦ ᾽στὶ Χρεμύλος μοι cadas ; 
XP. τί δ᾽ ἔστιν, ὦ βέλτιστε; 
IE. τί yap ἀλλ᾽ ἢ κακῶς: 
3 A 
ag ov yap ὁ Ἰϊλοῦτος οὗτος ἤρξατο βλέπειν, 
ΓΝ, Ser a ἢ aA a \ - ” 
ἀἁπόλωλ ὑπὸ λιμοῦ. καταφαγεῖν yap οὐκ ἔχω, 
καὶ ταῦτα τοῦ σωτῆρος ἱερεὺς ὧν Διός. 1175 
ΧΡ, ἡ δ᾽ αἰτία τίς ἐστιν, ὦ πρὸς τῶν θεῶν; 
IE. θύειν ἔτ᾽ οὐδεὶς ἀξιοῖ. XP. τίνος οὕνεκα; 
IE, ὅτι πάντες εἰσὶ πλούσιοι καίτοι τότε, 
6. τ ἡδὲ ς \ Ἃ “ » 
ὅτ᾽ εἶχον οὐδὲν, ὁ μὲν ἂν ἥκων ἔμπορος 
3 e al \ ¢ 4 x 
ἔθυσεν ἱερεῖόν TL σωθεὶς, 6 δέ τις ἂν 1180 
δί > RAE » : > a? 
iknv ἀποφυγων" o ἂν ἐκαλλιερεῖτο τις, 
κἀμέ γ᾽ ἐκάλει τὸν ἱερέα νῦν δ᾽ οὐδὲ εἷς 
θύ \ / δὲ ry δὲ 2 
vel TO παράπαν οὐδὲν, οὐδ᾽ εἰσέρχεται. 
\ A 
tov οὖν Δία τὸν σωτῆρα καὐτός μοι δοκῶ 1186 
χαίρειν ἐάσας ἐνθάδ᾽ αὐτοῦ καταμενεῖν. 
δος . \ 
XP. θάρρει' καλῶς ἔσται yap, ἢν θεὸς θέλῃ. 


46 


XP 


IE. 

Ir, 
AY, 
it. 
XP. 


ΤΡ. 


XP. 


XO. 


APISTO®ANOTS, ΠΛΟΥ͂ΤΟΣ. 


ς \ ς 
ὁ Ζεὺς 0 σωτὴρ γὰρ πάρεστιν ἐνθάδε, 
αὐτόματος ἥκων. ΤΕ. πάντ᾽ ἀγαθὰ τοίνυν λέγεις. 
ἱδρυσόμεθ' οὖν αὐτίκα μάλ, ἀλλὰ περίμενε, 1191 
τὸν Τ]λοῦτον, οὗπερ πρότερον ἦν ἱδρυμένος, 
τὸν ὀπισθόδομον ἀεὶ φυλάττων τῆς θεοῦ. 
ἀλλ᾽ ἐκδότω τις δεῦρο δᾷδας ἡμμένας, 
σ΄ 5» ij A a a 
ἵν ἔχων mponyn τῷ θεῷ σύ. 1195 
: πάνυ μὲν οὖν 
δρᾶν ταῦτα χρή. XP. τὸν Πλοῦτον ἔξω τις κάλει. 
ἐγὼ δὲ τί ποιῶ; 
’ e \ \ 
Tas χύτρας, ais τὸν θεὸν 
A“ nr ’ 
ἱδρυσόμεθα, λαβοῦσ᾽ ἐπὶ τῆς κεφαλῆς φέρε 
σεμνῶς" ἔχουσα δ᾽ ἦλθες αὐτὴ ποικίλα. 
7 
ὧν δ᾽ οὕνεκ᾽ ἦλθον ; 1200 
πάντα σοι πεπίράξεται. 
ἥξει γὰρ ὁ νεανίσκος ὥς σ᾽ εἰς ἑσπέραν. 
ἀλλ εἴ γε μέντοι -νὴ Δί ἐγγυᾷ σύ μοι 
6 3 na 3, 3, 
ἥξειν ἐκεῖνον ὡς ἔμ᾽, οἴσω τὰς χύτρας. 
\ \ \ a ” a 3 
καὶ μὴν πολὺ τῶν ἄλλων χυτρῶν τἀναντία 
αὗται ποιοῦσι ταῖς μὲν ἄλλαις γὰρ χύτραις 1205 
ἡ γραῦς ἔπεστ᾽ ἀνωτάτω, ταύτης δὲ νῦν 
τῆς γραὸς ἐπιπολῆς ἔπεισιν αἱ χύτραι. 
“ 3 > 
οὐκ ἔτι τοίνυν εἰκὸς μέλλειν OVS ἡμᾶς, GAN ἀνα- 
χωρεῖν 
> v a \ , 4 " 
εἰς τοὔπισθεν δεῖ γὰρ κατόπιν τούτων ἄδοντας 
ἕπεσθαι. 


NOTES. 


I—21. Carion the slave of Chremylus complains of his hard lot as 
slave of a crazy master, who follows a blind man for no apparent 
reason. He resolves to make Chremylus explain why he does 50. 

2. παραφρονοῦντος] So in the Peace the master Trygaeus is crazy 
(l. 54) and in the Wasps Bdelycleon: and their slaves talk of them. 
Indeed the slave of comedy is constantly better than his master in 
common sense. 

5. μετέχειν κιτ.λ.1 The master foolishly will not take the slave’s 
advice, gets into a scrape, and the slave shares it. The word μετέχειν 
shows that this is chiefly meant, not that the slave gets beaten: though 
this may happen too, for the master may revenge himself for his own 
fault on the slave’s back. Any excuse would do for a beating, cf. Raz. 
812 ὁπόταν οἱ δεσπόται ἐσπουδάκωσι κλαύμαθ᾽ ἡμῖν γίγνεται. 

6. τὸν κύριον] “ 1ἰ5 natural owner,’ that is, the slave himself. τὸν 
ἐωνημένον the master who has bought him. 

8. καὶ ravra...radra] ‘And these things are thus:’ a common 
phrase when one subject is dismissed and the speaker passes on to 
something else. Cf. Aesch. Prom. Vinct. 508 τοιαῦτα μὲν δὴ ταῦτα. 

9. ὃς θεσπιῳδεῖ] A line of tragic sound. 

12. μελαγχολῶντὉ Cf. Av. 14 ὁ πινακοπώλης Φιλοκράτης μελαγ- 
χολῶν, and below 1. 903. 

τό. ἀκολουθεῖ κιτ.λ.1] Chremylus follows a blind man and forces 
me to do so too. 

17. ἀποκρινομένῳρρφ ‘And that too though he (the old man) 
answers not one. syllable.’ Bentley’s ἀποκρινόμενος, which Meineke 
and Holden accept, for ἀποκρινομένῳ the Ravenna MS. reading, 
appears needless. We may well suppose Plutus to have been already 
questioned by Carion or Chremylus: the threat in 1. 57 rather implies 
this. And it is far more to the purpose for Carion in describing his 
master’s craziness to say ‘he follows a blind man, aye and one who 
won’t answer him,’ than to say, ‘he follows a blind man and he won’t 
tell me why.’ The common Ms. reading ἀποκρινομένου might be de- 
fended, as genitive absolute. Dindorf’s older text (from Rav. Ms.) 
ἀποκρινομένῳ has been kept. The dative is governed by ἀκολουθεῖ, 


48 PLUTUS. Π.. 21. 


οὐδὲ Ὑρῦ] Besides the accepted explanation of ‘a grunt,’ whence 
comes γρύζειν, the Scholiast gives another, that yp? means ῥύπος 
ὄνυχος, and hence anything worthless and small. The expression οὐδὲ 
γρῦ occurs in Demosth. 353. Cf. Ran. 913, Zg. 294 in support of the 
usual explanation. 


21. στέφανον ἔχοντά, ye] Those returning from an oracle wore a 
wreath, and their persons were sacred. 


22—55. Chremylus tells Carion that, finding himself and other 
honest folk poor while rascals were rich, he went to Apollo to seek a 
remedy. The god told him to follow the first person he met after 
leaving the temple and to persuade him to go home with him. He 
had met this blind man, and therefore he stuck to him. They must now 
find out who he is. 


27. κλεπτίστατον)] A comic surprise and contradiction after πιστό- 
τατον. The superlative form is wrongly compared by Bergler to 
τολμίστατος Soph. Philoct. 984, for τολμήστατος is there the true reading, 
which from τολμήεις is regular. Similar forms are λαλίστερος, ἁρπα- 
yloraros, ὀψοφαγίστατος. 


30. ῥήτορες] Cf. below 1. 379, 566. Aristophanes often attacks 
this class. 


33. τὸν ἐμὸν x.7.X.] He consulted the god not for his own benefit 
so much, as his life was well-nigh spent, but for his son’s, to ask what 
kind of life he ought to lead. 


34. ἐκτετοξεῦσθαι] ‘to have been already shot away, spent:’ the 
metaphor is from the arrows being all shot and the quiver emptied. 
Life itself is conceived as made up of arrows. ‘The arrows of my life,’ 
says Chremylus, ‘are well-nigh shot out.’ Spanheim compares Hor. 
Od. ii. 16, 17 Quid brevi fortes jaculamur aevo multa? but it is not quite 
the same use of the metaphor. Bentley’s conjecture ἐκτετολυπεῦσθαι 
will find few supporters, though it is ingenious. 


35. τὸν υἱὸν] Governed grammatically by χρὴ, but put first in the 
sentence in order to contrast with τὸν ἐμὸν μὲν βίον. | 


37. ὑγιὲς μηδὲ ὃν] ‘an utterly dishonest creature, a good-for- 
nothing.’ Some write μηδεὲν here, as οὐδεὲν in 1. 137 and οὐδεεὶς in 1. 
1182. Whichever way it be written, the separation of the syllables 
makes the word more emphatic than οὐδεὶς, οὐδέν. 


39. τί δῆτα! A line of tragic sound. The tripod and the 
priestess. were wreathed with bay. 


44. καὶ τῷ κιτ.λ.}] ‘And pray whom do you meet first?’ ‘This 
man.’ ‘Then don’t you understand etc.’ For καὶ τῷ Meineke says 
‘xara recte Cobetus, τουτῳὶ Carioni continuans.” What objection is 
there to the common text? And εἶτα in 1. 45 comes very awkwardly 
after κἄτα when the whole is Carion’s speech. 


1. 63.] NOTES. 49 


45. τὴν ἐπίνοιαν͵] The meaning of the god is to tell you that your 
son should practise the national trade of knavery. For that knavery 
pays now-a-days even a blind man can see. 


47. Tov ἐπιχώριον τ.}] Cf. Mud. 1173 τοῦτο τοὐπιχώριον ἀτεχνῶς 
ἐπανθεῖ. 


48. δῆλον ὁτιὴ κιτ.λ.1] The right construction of this appears to be 
ὁτιὴ τοῦτο δοκεῖ δῆλον Kal τυφλῷ γνῶναι, “ because this seems plain even 
for a blind man to discern.” Comp. below 1. 480 φανερὸν οἶμαι τοῦτ᾽ 
εἶναι πᾶσι γνῶναι. This use of ὁτιὴ ‘ Because’ to begin an answer 
is supported by other passages. Cf. Mub. 755 ὁτιὴ τί δή; ὁτιὴ κ.τ.λ. 
‘Why so pray?’ ‘Because etc.’ And so here: ‘How do you 
make out that?’ ‘Because etc.’ Meineke proposes γνωστὸν in his 
critical note. Inthe Vindiciae he attempts other changes which are 
not satisfactory. If δῆλον ὁτιὴ be taken together as δηλονότι, it is 
hardly possible to explain δοκεῖ. Meineke argues that δῆλον ὅτι cannot 
be divorced: true, if ὅτι means ‘that,’ of fact; but ὁτιὴ appears only to 
be used=‘ because,’ of reason. 


52. ἢν δ᾽ ἡμῖν κιτ.λ.1] Something more must be meant than what 
Carion supposes: this might be found out, if the old man would say 
who he is. This and the following speech of Carion quite agree with 
the supposition that Plutus had been already questioned by Chremylus 
or Carion, and support the Ms. reading in 1]. 17. 


56—252. The old man reluctantly, after severe threats, tells them that 
he is Plutus, and explains his blindness. Chremylus proposes to restore 
him to sight ; shows that he will be supreme above all deities, and need 
not fear the anger of Zeus. He persuades Plutus to consent to this and 
to go home with him, promising him better treatment than he has 
hitherto met with. Meanwhile Carion is sent to summon the friends 
of Chremylus. 


57. Taml rovros] 1.6. blows and stripes. δρῶ is deliberative 
subj. ‘am I to do?’ 


58. mavOdves] Carion affects to misunderstand Plutus’ answer, 
‘You must say who you are.’ ‘I say to you, Go and be hanged.’ 
‘Do you understand who he says he is?’ 


60. σκαιῶς κιτ.λ.} ‘You are not polite enough,’ says Chremylus ; 
and then turning to Plutus he courteously entreats him: but he gets 
much the same answer. 


61. εἴ Tt...Tpdmos] ‘if you like an honest man, answer me, for I 
am one.’ Or ‘if you take pleasure in honesty, if you are yourself an 
honest man.’ Perhaps this last is better, for so in the next line τὸν 
ἄνδρα will have more force. 


63. δέχου τὸν ἄνδρα] ‘There, take your man and the omen that 
the god gives you.” Chremylus had adjured him to speak ‘as he was 
a true man.’ Carion ironically tells his master to take and make the 
most of ‘his true man.’ And Plutus who had first met C. on leaving 
the oracle was to be regarded as an omen or ὄρνις. Cf. Av. 719 ὄρνιν 


δ.» 4 


50 PLUTUS. [l. ὅς. 


τε νομίζετε πάνθ᾽ ὅσαπερ περὶ μαντείας διακρίνει... ξύμβολον ὄρνιν, φωνὴν 
ὄρνιν. 

65. ἀπό σ᾽ ὀλῶ] i.e. ἀπολῶ σε. 

66. ὦ τἂν] The Scholiast quotes from Cratinus ὦ τάν ἐθελήσετε. 
Probably in strictness τᾶν is singular, and is spoken only to Chremylus: 
‘ My good sir.’ Then he adds ‘do leave me both of you.’ 

mwpara] This negative=ovdaués was no doubt originally an inter- 
rogative from πῶξε ποῦ. So also πόθεν is used: ‘how can it be?’ 
meaning ‘it cannot be.’ 

70. ἐκτραχηλισθῇ mw.) Cf. Mub. 1501 ἐκτραχηλισθῶ πεσών : also 
Lys. 705. The active ἐκτραχηλίζειν is used by Xenophon of a horse 
that throws his rider over his head. Fischer thinks that Aristophanes’ 
use of the word for ‘to break the neck’ comes from the other use, 
**because riders who are so thrown frequently break their own necks.” 
Doubtless the two meanings are independent of each other, both 
coming naturally from the word. | 


71. alpe] Cf Zg. 1361 ἄρας μετέωρον εἰς τὸ βάραθρον ἐμβαλῶ. 
74. νὴ τοὺς θεοῦ] An assent to what οὐκ ἀφήσετον suggests. 
‘Yes, by the gods, we will let you go, at least if you wish to be let 


go.’ They do not however let him go (see below 1. 101), but even- 
tually they reconcile him to the idea of remaining with them. 


75. μέθεσθέ] They had been holding him. For qv=idod cf. £7. 
26, Ran. 1390, Pac. 327. 
77. ἢ] Ist pers. sing., as the Scholiast notes. 


79. ἀνδρῶν] As in Av, 1637, Ran. 1472 ἀνθρώπων addressed to 
Poseidon and Dionysus. 

83. αὐτότατος] ‘ipsissimus,’ ‘his selfest self.’ Kuster quotes from 
Plautus’ Trinummus iv. 2: ‘Syc. Ain’ tu tandem? is ipsusne es? Ch. 
Aio. Syc. Ipsus es? Ch. Ipsus, inquam, Charmides sum, Syc. Ergo 
ipsusne es? Ch. Ipsissumus.’ 

84. Ilarpox\éovs] A rich man who followed Laconian fashions, 
the Scholiast says. In Plato’s Huthydemus, p. 297, Socrates speaks 
of a brother of his named Patrocles. What the Laconian and Socratic 
habits were Aristophanes tells us in Av. 1281 ἐλακωνομάχουν ἅπαντες 
ἄνθρωποι τότε, ἐκόμων ἐπείνων ἐρρύπων ἐσωκράτων. Whereas with the 
Athenians washings were frequent: especially before and after meals ; 
cf. Vesp. 1216. 

86. τουτὶ] i.e. blindness. 

92. φθονεῖ] This jealousy was often attributed by the ancient 
heathen to their gods. 

93. καὶ μὴν] Yet it is very unfair that Zeus should grudge 
prosperity to the good, for it is owing to the good (διὰ τοὺς xp.) that 
he gets honours. 

98. ἑόρακα 64] The MS. ἑώρακά mw cannot be right : οὔπω means 
‘nondum,’ ‘not yet:’ and the sense wanted is ‘I have not now for a 


1. 138.] NOTES. 51 


long time seen.’ Porson proposed ἑώρακ᾽ ἀπὸ χρόνους If a preposition 
be inserted διὰ seems the neatest for the sense: cf. below 1045 ἔοικε 
διὰ πολλοῦ χρόνου σ᾽ ἑορακέναι. Brunck proposed ἑώρων διὰ χρόνου: 
but there seems no need to change the tense. 

99. οὐδ᾽ ἐγὼ] Even with eyes it is hard to find honest men at 
Athens. 

100. tdm ἐμοῦ] Dindorf blames a brother commentator for sup- 
posing this to be τὰ ἀπὸ, and affirms it to be τὰ ἐπί. It may be either : 
‘all that concerns me, all my case:’ or ‘ail that you can hear from 
me, all my story.’ The latter is at least as likely as the former. 


᾿ς τού. ov yap ἔστιν x.T.X.] There lives no other save myself who 
is as honest as I, 


107. ταυτὶ «.7.\.] All, when poor, profess goodness, but, once 
rich, they turn bad. 


111. οἰμώξει)] Carion is impatient with Plutus, and would fain 
return to the argument of force which he proposed above, 1. 57, 65. 


114. σὺν θεῷ δ᾽ eip.] Cf. Eur. Med. 625 ἴσως γὰρ, ξὺν θεῷ δ᾽ 


εἰρήσεται, γαμεῖς τοιοῦτον ὥστε σ᾽ ἀρνεῖσθαι γάμον. 


115. ὀφθαλμίαθ] Generally of the ‘lippitudo’ to which the 
Athenians were very liable: so also is used the verb ὀφθαλμιᾶν. 
Here it=rv@dAorys: but to understate the evil is courtesy on Chre- 
mylus’ part. ΄ 


118. ἄθλιος φ.1 “ By nature wretched,’ because he wilfully chooses 
to remain blind. | 


119. ὁ Ζεὺς μὲν οὖν] Nay, it is not wilful folly, but fear of Zeus. 
The order of the words is somewhat involved, ofa ws ὁ Ζεὺς ἐπιτρί- 
yee ἂν ἐμὲ el πύθοιτο τὰ τούτων μῶρα, ‘if Zeus were to hear their 
folly (the proposal to restore my sight) he would destroy me.’ To 
which Chremylus replies that Plutus cannot be worse destroyed than 
he is, stumbling about blindly. Meineke proposes ἰδὼν for οἶδ᾽ ws, 
which last is an alteration of Ms. εἰδώς, ἰδὼν would govern μῶρα, 
ἐμὲ would be governed by πύθοιτο and ἐπιτρίψειε. 


120. τοῦτο δρᾷ] i.e. ἐπιτρίβε. To Epops, when he enters in sorry 
plight (Av. 95), Euelpides says οἱ δώδεκα θεοὶ εἴξασιν ἐπιτρῖψαί σε. 


127. ἃ] Plutus is shocked at Chremylus’ audacity. 


129. ἐμὲ σύ) In repeating questions like this the Greeks repeat 
the pronoun, but in English we should repeat and emphasize some 
other word. “111 prove you more powerful than Zeus.’ ‘You will?’ 
or ‘ More powerful than Zeus?’ Cf. Av. 467 and the note there. 


130. αὐτίκα] Cf. note on Av. 166. 


134. ἀντικρυς] ‘straight out, plainly.” So Juvenal says, ‘ Prima 
fere vota et cunctis notissima templis Divitiae.’ 


138. Ψψαιστὸν] ἀλευρον ἐλαίῳ δεδευμένον Schol. Again used below, 
ΡΤ. 


4—2 


52 ; PLUTUS. [l. 142. 


142. ἢν λυπῇ] i.e. ἣν ὁ Ζεὺς σὲ λυπῇ. Cf. Av. 1246 Ζεὺς εἴ pe 
λυπήσει πέρα where Peisthetaerus is mocking at Zeus. 

147. μ. ἀργυρίδιον] A contemptuous diminutive ‘just for a paltry 
little sum of money.’ 


160. τέχναι] This list of trades Meineke divides between Chremylus 
and Carion: and so again l. 17o—8o. 

165. λωποδυτεῖ] Clothes-stealer and housebreaker come in comi- 
cally in the middle of the trades. 


166. γναφεύει] κναφεύει was read by the Scholiast, who tells us 
that xv was older Attic, yy newer. Meineke edits κναφεὺς in Vesp, 1128 
Lecl. 415. ὁ δὲ κναφεύει would be against comic usage, as the e should 
be short before -κν. Brunck proposed ὁ δέ τις κναφεύει γ᾽, which some 
editors receive. It is hard to pronounce authoritatively which cor- 
rection is the better, or whether either is needed. The metrical canon 
does not perhaps justify us in changing the MS. ὁ δὲ κναφεύει, for there 
are offences against it elsewhere. And the pronunciation and writin 
may have been in Aristophanes’ later years (to which this play belongs 
wavering between the xv and . . 

169. ταυτί μ᾽ ἐλ.] All this Plutus had never noticed; nor knew 
how all-powerful he was. 

170. διὰ τοῦτον] According to the common text Carion speaks to 
Chremylus; then in some lines addresses Plutus directly. Meineke 
and Brunck give lines alternately to servant and master. It appears 
best to give 1. 172 and 1]. 177—9 to Chremylus. - Thus Chremylus con- 
sistently addresses Plutus throughout, Carion speaks of him to Chremylus. 
It is plain that Carion must say ὁ Τιμοθέου δὲ πύργος and his master 
ἐμπέσοι γέ σοι. 

κομᾷ] Metaphorical, as in Vesf. 1317. In 257. 580 literal. The 
Persian king is proud because he is so rich. 

171. διὰ τοῦτον͵] To get wealth: to save our own or appropriate 
that of others. Schol. Also the citizens received pay for attendance at 
the assembly. 

173. ἐν K. ξενικὸν }λ The Thebans, Argives and Corinthians were 
leagued with Athens against the Lacedaemonians, and Corinth was the 
scene of operations. 

174. Πάμφιλος] A demagogue who appropriated public money and 
was punished for it. And ‘the needle-seller’ was a hauger-on of this 
same Pamphilus. Schol. 7 


177. Φιλέψιο:] He got his livelihood (says the Scholiast) by re- 
citing stories, in which he dealt in the marvellous, Demosthenes 
mentions a Philepsius among others who had been punished for breach 
of the law. c. Zimocr. 742. He is there mentioned with Agyrrhius, for 
whom cf. Zccles. 96, 184. 

178. ἡ ξυμμαχία κ.τ.λ.1 Some alliance between Athens and Egypt, 


when the Athenians needed corn from Egypt and paid for it. But 
when this was is uncertain. The Scholiast speaks of it as in the reign of 


1. 215. NOTES. 53 


Amasis, which is far too early. And Chabrias’ visit to Egypt, which some 
have thought to be meant, was long after even the second exhibition 
of this play. 

179.. Φιλωνίδου]: A rich man but of no beauty. 

180. Τιμοθέου] Timotheus son of Conon built a tower, at great 
expense apparently. Carion would have completed his sentence ‘was 
it not built through you?’ but his master breaks in, 

182. μονώτατος] Cf. 1. 83 αὐτότατος. 

185. ἐπικαθέζηται)] This may be a metaphor from weighing: ‘in 
whose scale wealth sits,’ the depression of the scale being taken to 
indicate success. So the Scholiast interprets. The notion of the issue 
of battle represented by the turn of the scale is familiar to us. But in 
both cases in Homer, //. θ. 69 and x. 209, the scale of the vanquished 
sinks, of the victor rises. So too in Virgil, dex. ΧΙ]. 725. Milton 
makes the light scale of the weaker ‘fly up and kick the beam.’ But 
that the metaphor is from a balance here seems not so sure. Aristo- 
phanes himself uses ἐπικαθῆσθαι in Lg. 1093 of the owl perched on 
Athene’s shoulder. Perhaps here Wealth is imagined as perching on 
the victor, much as the raven on Valerius in the Roman legend. 

188. μεστὸς]: ‘too full, full to overflowing:’ the force of this word 
is seen well in Zy. 814 ὃς ἐποίησεν τὴν πολιν ἡμῶν μεστὴν, εὑρὼν 
ἐπιχειλῆ. 

189—93. Chremylus’ list is of the-higher pleasures, Carion’s of 
the lowest bodily enjoyments, ridiculously specified. The sentiment 
with which Chremylus begins occurs in Homer //. V. 636 πάντων μὲν 
κόρος ἐστι K.T.A. 

199. ὃν μόνον δ.] Plutus is modest about his own powers, as is 
the sausage-seller in the Anzghts. 

200. δύναμιν] Attraction to the relative has changed the case: the 
sense is τολτη τῆς δυνάμεως δεσπότης γενήσομαι ἣν φατε. 

202; νὴ τὸν Δί᾽" ἀλλὰ] ‘Yes, by Zeus; you ’re doubtless afraid: 
nay ’tis even a proverb.’ For the neuter δειλότατον comp. Raz. 282 
οὐδὲν γὰρ οὕτω γαῦρόν ἐσθ᾽ ws Ἡρακλῆς. And the very proverb alluded 
to is in Eur. Phoen. 597 δειλὸν δ᾽ ὁ πλοῦτος καὶ φιλόψυχον κακόν. 


204. ἐσδὺς] Join with és τὴν οἰκίαν. 
207. πρόνοιαν] Forethought or discretion we all know to be the 
better part of valour. 


210. Avyxews] A proverb for keen sight: the Scholiast supposes 
Lynceus to have penetrated with lamps underground in mining 
operations. 


213. σείσας δάφνην] ‘Pythia, quae tripodi e Phoebi Rasase pro- 
fatur.’ Lucr.I. 739. ‘Tremere omnia visa repente liminaque laurusque 
dei.’ Virg. Aen. III. 90. Cf. above ]. 39. 


215. ὁρᾶτε] Whatever Plutus’ ‘take care’ was meant for, nab to 
stops by μὴ φρόντιζε. 


54 PLUTUS. []. 216. 


216. κἂν δῇ] χρῇ, Meineke, Holden. For sense δῇς: δέῃ seems 
the better: but the contraction is doubtful. Perhaps δέῃ pronounced 
as one syllable would be better. 


220. πονηρούς y | A sorry lot of allies, these hungry fellows. They 
won’t be so, says Chremylus, when they get their deserts and are rich. 


227. καὶ δὴ] ‘Even now.’ For tovrodi=rouri δὲ cf. Av. 18 
τηνδεδὶ, Lg. 1302 νυνδί, 


κρεάδιον] The meat from the sacrifice: they were returning from 
Delphi. 

233. καὶ δικαίως xddikws] As Chremylus is χρηστὸς and δίκαιος the 
sense of ἀδίκως need not be pressed: the two adverbs mean ‘in every 
possible way.’ But it may perhaps be thought that in view of sudden 
wealth Chremylus has already become partially corrupted and forgets 
honesty. 


234. ἀλλ᾽ ἄχθομαι) “1 don’t like going into a strange house: 
I either get buried or squandered,’ says Plutus. In Lucian’s 7tmon he 
complains much in the same style: ταῦτα καὶ αὐτὸς ἀγανακτῶ πρὸς ἐνίων 
μὲν ἀτίμως λακτιζόμενος Kal λαφυσσόμενος καὶ ἐξαντλούμενος, ὑπ᾽ ἐνίων δὲ 
ὥσπερ στιγματίας δραπέτης πεπεδημένος. 


235. πάνυ] In sense belongs to the verb ἄχθομαι. 
236. avrot] τοῦ εἰσιέναι. 


242. παραπλῇγ} ἄφρονα, μανικόν. Cf. Soph. 47. 230 παρα- 
πλήκτῳ χερί. 

244. ἐν ἀκαρεῖ] ἀκαρῆ is used in Ves. 541, 7o1, Mud. 406, Av. 
1649. It is used of time in Vwd. 496: and so here, ‘in a trice.’ 

Meineke reads χρόνου for χρόνῳ. Mub. 496 ἀκαρῇ (χρόνον) appears 
to support χρόνῳ here. 


247. χαίρω κ-τ.λ.] “1 know when to hoard and when to spend.’ 


249. ἰδεῖν σε B.] “1 wish my wife and son to see you.’ τὴν γ. and 
τὸν υἱὸν are subjects, σὲ object, to ἐδεῖν. 


252. τί γὰρῇ Plutus had said, ‘I believe you.’ ‘Why shouldn’t 
you?’ replies Chremylus, ‘what reason could I have for deceiving you?’ 
But Plutus of course means his belief to apply specially to μετὰ σὲ: he 
can well believe that Chremylus puts his wife and son after riches. 


253—321. Carion returns with the friends of Chremylus, whom he 
urges to make haste. As they are on their way he tells them that 
Chremylus has Plutus in his house, who is to make them all rich. 
They dance for joy, and exchange rude jests with Carion, as he leads 
them into Chremylus’ presence. 


253. ταὐτὸν θυμὸν g.] ‘Eaters of the same fare, and therefore 
suarers in his poverty.’ 


255. κ. οὐχὶ ué\Aev] “Τί is not the time for any one to delay, but 
the very moment when one ought to be present and help.’ The article, 
says Meineke, ‘ferri non potest ;’ and he proposes μέλλει. But he 
quotes Zhesm. 661 ὡς ὁ καιρός ἐστι μὴ μέλλειν ἔτι, which appears exactly 
the same. 


Ὁ 291.] NOTES. 55 


261. οὔκουν κιτ.λ.1 ‘I have been telling you all the while: your 
hard life is to be at anend.’ ‘How?’ ‘Why, Chremylus has got an 
old man.’ ‘With heaps of money of course.’ ‘Heaps of age and 
infirmity rather.’ At which the-Chorus are indignant, and they begin to 
quarrel ; “but at last Carion tells them it is the god of wealth. 

266. μαδῶντα] φαλακρόν, Schol. Probably the word suggested a 
more unsightly baldness than the common φαλακρός. 

268. χρυσὸν ἐπῶν] ‘gold of words,’ i.e. words that are all gold, 
that imply golden wealth. They guess that from 1. 262, and because 
such a wretched old fellow as Carion describes must have a heap of 
money. | 

270. μὲν οὖν] ‘Nay, I haven’t said anything yet about his money, 
only about his age and infirmities.’ 

273. πάντως yap] He puts on the indignant surprise of injured 
innocence, at which the others laugh. 

275. ὡς σεμνὸ}] Cf. Ran. 178 ws σεμνὸς ὁ κατάρατος. ‘You give 
yourself airs, but you’re a rascal all the while.’ 

βοῶσιν] ‘your shins cry aloud wanting the stocks and fetters.’ 
They are said to feel the want of them because they are so used to 
them. 

277. ἐν τῇ σορῷ κιτ.λ.] Carion retorts on the leader of the Chorus 
that he ought to be dead, the coffin is his proper place. But reference 
is made to the Athenian custom of allotting different courts to different 
dicasts. These courts were distinguished by a particular letter: and a 
token or ticket (σύμβολον), and, as some say, a staff corresponding to 
his court, was given to each dicast. ‘ Whereas your letter shows that 
your allotted court is the coffin, yet you don’t move thither, though 
Charon is ready to give you your ticket of admission.’ Aaxdv τὸ γράμμα 
is an absolute case, and δὲ in σὺ δέ is superfluous in apodosis: whence 
Brunck proposes σύ γ᾽. One Scholiast thinks Χάρων is an anagram for 
ἄρχων ‘the archon.’ 

279. μόθων] Cf. £7. 632 κόβαλοι καὶ μόθων. 

282. οἵ πολλὰ κ-τ.λ.}1] ‘Who came, though hard-worked and busy, 
not even stopping to eat.’ The Scholiast explains dvexrepwyres ‘ over- 
looking and running past in our haste.’ Also θύμοι as βολβοὶ ‘onions’ 
or ἀγριοκρόμμνα ‘wild garlic.’ 

287. Midas] Μίδαις Meineke. The accusative may be defended 
in such constructions: but with πλουσίοις in the preceding line the 
dative is more natural. Porson and Dobree preferred πλουσίους in the 
line before. 

290. καὶ μὴν K.7.X.] Carion proposes to lead them dancing like 
the Cyclops: they, as his sheep, goats, and he-goats, are to follow. 

Operravedd] Imitative of the cithara: cf. τήνελλα Ach. 1230, Av. 
1764. 

201. παρενσαλεύων)] He gives a specimen of the kind of measure 
he means to dance. 


56 PROTOS: [l. 292. 


292. τέκεα x.T.X.] ‘Come, children, repeatedly crying aloud and 
bleating like sheep and goats, follow my shepherding, and you he-goats 
shall get some breakfast.’ They are hungry (cf. 1. 282): so is he: cf. 
below, 1. 320. 


296. ἡμεῖς δέ ye] ‘Then will we treat you as Ulysses and his 
crew did the Cyclops, and, while you are lying asleep after your 
drinking, will bore out your eye.’ Cf. Odyss. u. 371—390. 


301. odnkioxov] The Scholiast recognizes this word, explaining it 
ὠξυμμένον ξύλον ἐπεὶ καὶ ὁ σφὴξ ὀξὺς ἐκ τῶν ὄπισθεν. Bentley would 
have read σῴφηνίσκον, which Meineke accepts. A pointed stake is 
meant in either case: it is a μόχλος in Homer. 


316. ἀλλ᾽ ela κιτ.λ.] A truce to jest: we have more serious work 
in hand, for which I will try to prepare by getting a bit of something to 
eat. 


321—414. The approach of the Chorus being told to Chremylus, 
he comes out to welcome them. They promise to help him. Mean- 
while Blepsidemus has got some information about Chremylus’ good 
fortune, and comes post haste to find out what is the truth. Being told 
that his friend is in a fair way to be wealthy, but at some risk, he at 
once concludes that he has stolen money, and wants to get some of it. 
In vain Chremylus asserts his honesty; till at last he tells him that he 
has found the god of wealth, and that he is going to get him cured 
of his blindness in A¢sculapius’ temple. 

322. x xalpew] The order is προσαγορεύειν μὲν ὑμᾶς χαίρειν ἀρχαῖόν. 
ἐστιν, ‘to bid you hail is old fashioned ;’ it is too common a form of 
greeting. For σαπρὸν cf. Pac. 554 εἰρήνης σαπρᾶς, where however it is 
an epithet of praise. Cf. also Wud. 984 ἀρχαῖα καὶ διπολιώδη. 


325. ouvrerauévws} A certain correction made by Bentley for 
συντεταγμένως. It satisfies the metre and is better for the sense. For 
κατεβλ. cf. Av. 1323 ws βλακικῶς διακονεῖς. 


326. ὅπως] Supply ὁρᾶτε, as in numerous passages. 


328. βλέπειν "Αρη] βλέπειν with a noun is very common in Aristo- 
phanes: Ach. 566 etc. This very phrase is from Aéschylus Sez. c. 
Theb. 53 λεόντων ws” Apn δεδορκότων. 


330. ὠστιζόμεσθ Cf. Ach. 24 εἶτα δ᾽ ὠστιοῦνται πῶς δοκεῖς ἐλθόν- 
τες ἀλλήλοισι περὶ mpwrov ξύλου. 


231. παρείην] 2 aor. from παρίημι, ‘I should allow any one to 
take Plutus himself from me.’ The difference of mood in ὠστιζόμεσθα 
and παρείην is correct for the sense. ‘It were a shame if we jostle (as 
we do) in the assembly and then I were to let Plutus slip from my 
hands.’ 


332. ἘΒλεψίδημον] ὁ πρὸς τὸν δῆμον βλέπων καὶ ἐκ τούτου τὰ πρὸς 
ζωὴν ποριζόμενος. Schol. 

338. κουρείοισι)] Cf. Av. 144τ. Barbers’ shops have always been 
places for gossip. 


1. 3881 NOTES. 57 


341. χρηστόν τι πράττων] In prosperity it was unlike an Athenian 
to be ready to send for friends to share the good. 


347. ἔσομαι μὲν οὖν] ‘Nay I shall be, I am not so yet.” &= 
ἔνεστι. 


350. ἦν μὲν κιτ.λ.] The risk is " perpetual prosperity if we succeed, . 
utter annihilation if we fail.’ 


_ 352. φορτίον) B. speaks as a merchant valuing a cargo: ‘plainly 
this cargo is bad, I don’t like it,’ he suspects something unsound. 


359. ᾿Απολλον ἀπ.] Cf. Av. 61, Vesp. τότ. 
364. ὑγιαίνειν] As in Mud. 1275, Av. 1214, arid below 1. 1060. 


365. ws πολὺ] B. pathetically laments his friend’s fall from the 
path of honesty: but of course is all the while looking to go shares 
with him. 


367. κατὰ χώραν @.] ‘keeps its place, remains steady.’ 


368. ἐπίδηλόν τι πεπανουργηκότι) This must be rendered ‘but it 
(the look) plainly belongs to one who has committed some rascality.’ 
But πεπανουργηκότος would have been more natural. Bergk corrects 
τι memavovpynx ὅτι, Meineke ὅτι πεπανούργηκέ τι, ‘it is plain that he 
has committed some rascality.’ Neither seems quite good enough to be 
certain: but the common text can hardly be right. 


371. τὸ δ᾽ ἐστὶν] ‘It is not as youthink, but quite otherwise.’ 
‘Not theft then, but open violence ?’ says B. 


372. κακοδαιμονᾷ9}] Cf. Xen. Mem. 2. 1. 5, ἄρ᾽ οὐκ ἤδη τοῦτο 
παντάπασι κακοδαιμονῶντός ἐστιν ; cf. below 1. 501. The word is 
stronger than οὐχ ὑγιαίνειν and μελαγχολᾶν. 


377. ἐγὼ κ-τ.λ.] B.at last proposes to hush up the matter, if paid 
for it. 


379. émBtoas] Cf. Pac. 645 of ξένοι χρυσίῳ τῶν ταῦτα ποιούντων 
ἐβύνουν τὸ στόμα. 


380. φίλως Ὑγ] ‘Yes, a pretty friend you are ! you’d spend three 
minae and charge me twelve.’ | 


382. ὁρῶ] Β. with prophetic vision sees Chremylus impeached and 
suppliant, bringing wife and children to move the judges’ pity, as the 
custom was. Cf. Dem. ¢ JZid. 574; also Aristoph. Vesp. 977 in the 
trial of the dog. 


385. Ἡρακλειδῶν] There appears to have been a picture at Athens 
by Pamphilus of the Heracleidae as suppliants for aid from Athens 
against Eurystheus. 


388. ἀπαρτὶ] From Herodot. 11. 158 ἀπὸ τούτου εἰσὶ στάδιοι χίλιοι 
ἀπαρτὶ εἰς τὸν ᾿Αραβικὸν κόλπον, the meaning appears to be ‘just, ex- 
actly.’ And the Scholiast explains by ἀπηρτισμένως. LL. and S. say it 
means here and in a fragment of Pherecrates ‘just the reverse.’ Surely 


58 PLUTUS. [l. 391. 


this is incorrect: here the whole sense is ‘I am not a dishonest thief, as 
you suppose ; it is just exactly the honest whom I am going to make 
rich.’ And indeed Pherecrates may be explained in the same way. The 
words are A. τί σαυτὸν ἀποτίνειν τῷδ᾽ ἀξιοῖς ; B. ἀπαρτὶ δήπου προσλαβεῖν 
παρὰ τοῦδ᾽ ἔγωγε μᾶλλον, ‘What think you you ought to pay him?’ 
‘Surely it is just I rather that should receive from him.’ 

390. ἀπολεῖς] pe he was going to say, but B. breaks in. 


396. Ποσειδῶ] Being asked to swear by Hestia, he swears by 
Poseidon (perhaps a greater oath): then he is asked whether he means 
the real genuine Poseidon of the sea,.and replies that he means him. 
and any other possible Poseidon too. 

307. διαπέμπεις] ‘send across’ the wealth, or some of it: μετα- 
δοῦναι in 1. 400 shows this to be the meaning. 

400. οὐ τῷ μ.] οὐκ ἔστιν ἐν τῷ μ. ‘have not yet reached the dis- 
tributing stage.’ Some read τῳ. 

402. ἑνί γέτῳ τρόπῳ] Cf. Thesm. 430 ἡ φαρμάκοισιν ἢ μιᾷ γέ τῳ 
τέχνῃ, and below 1. 413 ἕν γέ τι. 

404. οὐκ érds] ‘he might well never come to me, that accounts 
then for his never coming to me.’ Cf. Ach. 411 οὐκ érds χωλοὺς 
ποιεῖς. 

408. οὔτε γὰρ κ.τ.λ.] Doctors ἀγα not sufficiently paid now-a-days, 
and their art is degenerate. 

409. οὐκ ἔστιν] sc. ἰατρός. 

411. κατακλίνειν)] The same method of cure was adopted unsuc- 
cessfully for Philocleon in Vesp. 124 νύκτωρ κατέκλινεν αὐτὸν els ᾿Ασκλη- 
πιου. 

413. ἕν γέ τι] ‘Make haste and do something.’ 

415—486. Poverty, having learnt what they are doing, bursts in 
indignant, with threats. At first she is jeered at : but when she names 
herself, Blepsidemus is terrified, and can hardly be persuaded to face 
her: Chremylus however is confident that with Wealth they can over- 
come her. He tells Poverty that they are doing no wrong to her, and 
are doing good to mankind. In this last they are, she tells them, mis- 
taken: she, Poverty, is really a cause of good. This she offers to prove 
to their satisfaction : and the case is to be regularly argued. 

415. ὦ θερμὸν κιτ.λ.}1 Cf. Eur. Med. 1121 ὦ δεινὸν ἔργον παρανόμως 
εἰργασμένη. For θερμὸν ‘rash’ cf. Soph. Zrach. 1046 ὦ πολλὰ δὴ καὶ 
θερμὰ μοχθήσας ἐγώ. 

416. dvOpwraplw] A contemptuous diminutive. 

419. τόλμημα x.7.d.] A line of tragic sound and weight: hence 
Blepsidemus guesses her to be an Erinys. 

421. ἀπολώλατον]ἠ The threat was éfoAw: but the result is so 
certain that it is now looked on as completed. 


424. γέ τοι] These particles give a proof or reason. So below in 
]. 1041, and elsewhere. 


1. 480.] NOTES. 59 


425. ἀλλ᾽ οὐκ ἔχει yap] ‘ But no (she can’t be that), for she has no 
torches.’ ‘ Well then, she shall suffer for it,’ says B. 


426. πανδοκεύτριαν x.T.\.] Women of this class seem to have been 
proverbial. for noisy abuse. Cf. Ves~. 1388—1410: and Ran. 858 


λοιδορεῖσθαι δ᾽ οὐ θέμις ἄνδρας ποιητὰς ὥσπερ ἀρτοπώλιδας. 


431. βάραθρον] To which constantly Aristophanes’ characters con- 
sign wnat they hate. Cf. ud. 1450, Ran. 574, etc. 


433. ἢ] ‘Iam she who etc.’ 


435. καπηλὶς] οἰνοπῶλις, Schol. The next line shows this, for she 
cheats him by short measure in the cup, or by mixing water with the 
wine. 


443. ἐξωλέστερον] Active in sense: the word is generally passive. 


447. ἀπολιπόντε mor] The enclitic seems misplaced for the sense. 
Meineke inclines to read ἀπολιπόντες ef with ἐργασόμεθα τὸν θεὸν in 
the line before. If the text be retained, ποι must be connected with 
ἀπολιπόντε Shaving gone away from him somewhither:’ φευξούμεθα 
expressing the cowardly flight from poverty. 


450. ποῖον x.T.\.] Poverty makes us defenceless, our arms are 
pawned. 


453. τροποῖον...τρόπων] There appears to be some intention of a 
play on the word, which is not worth reproducing in translation. The 
genitive is used of the person for whose defeat the trophy is raised. τῶν 
ταύτης τρόπων ‘her bad ways.’ 


462. ἀνθρώποισιν ἐκπ.] Meineke would prefer to read ἀνθρώποις 
ἀγάθ᾽ éxm., and in the next line ri δ᾽ dv ποθ᾽ ὑμεῖς. 


466. εἰ τοῦτο x.r.X.] It would be a greater hurt to mankind if 
having once meant to drive out Poverty we were to forget to do it. 


468. αὐτοῦ] Join with τούτου ‘this very point.’ 


408—7o. κἂν μὲν...εἰ δὲ μή] ‘If I prove my case, well: if not punish 
me as you please.’ This kind of ellipse is not uncommon. Cf. Zhesm. 
530, Hom. //. a. 135. 


476. ὦ τύμπανα x.7.\.] This line and I. 478 are better given to 
Chremylus than to Blepsidemus. τύμπανον ‘a cudgel:’ the punishment 
of beating even to death with cudgels was in use. The verb occurs in 
the Epistle to the Hebrews xi. 35 ἄλλοι ἐτυμπανίσθησαν: and we read 
of Eleazar in 2 Macc. 6. 19 αὐθαιρέτως ἐπὶ τὸ τύμπανον προσῆγε. But 
some explain τύμπανον to be the frame to which the victims were 
bound. The κύφων appears to have been much the same as the κλῳὸς: 
cf. Vesp. 897. 


480. τίμημ᾽ ἐπιγρ.] The accuser set down the penalty which he 
thought was deserved. This might be set down differently by the other 
side, and was finally settled by the court. In the mock trial of the dog 
(Vesp. 894) the indictment concludes: τίμημα κλῳὸς σύκινος. 


60 οὐ PLUTUS. [l. 48s. 


485. οὐκ ἂν φθάνοιτε] Ck below 1. 874 els ἀγορὰν ἰὼν οὐκ ἂν 
φθάνοις and 1. 1133 ἀποτρέχων οὐκ ἂν φθάνοις. The construction is 
also found in Herod. vil. 162 and in Plato. 1,. and S. explain it as a 
question ‘ Will you not be quick in doing?’ Others as ‘You cannot be 
too quick in doing.’ Either way it means ‘Make haste and do.’ 


487—618. Chremylus and Poverty argue out the case. Chremylus 
argues that the honest and good ought to be rich, but are not so: if 
Plutus had eyes, they would be so. Poverty says that want is the 
incentive to work: all trade and prosperity depends upon it: poverty is 
a hard teacher, but a good one: the thrifty poor may live contented: 
whereas wealth and luxury bring much evil and disease. Various argu- 
ments and examples are quoted. Chremylus will not be convinced; 
and Poverty, while protesting that they will want her back again, is 
compelled to depart. 


488. μαλακὸν δ᾽ évd.] Cf. Herod. II. 105 τὰς δὲ θηλέας (λέγουσι) 
ἐνδιδόναι μαλακὸν οὐδέν. 


489. pavepov γνώναι] ‘plain to see,’ manifestum visu. Cf. above, 
1. 49 δῆλον γνῶναι. 


492. μόλις εὕρομεν κιτ.λ.} The order is μόλις εὕρομεν βούλευμα 
wore γενέσθαι τοῦτο, βούλευμα καλὸν καὶ γένναιον κιτιλ. ‘We, desiring 
this to be so, with difficulty found a plan that it might be so.’ The 
Scholiast and commentators discuss the difference between βούλευμα 
and βούλημα, words often confused and not widely different. In 
βούλευμα there is more of ‘deliberation, reflection, inventiveness;’ in 
βούλημα more of ‘wish, intention.” Here βούλευμα seems preferable. 


496. κᾷτα ποιήσει] If the good only are rich, the bad, seeing this, 
will give up their bad ways and become good, and then rich also. 


499. οὔτι] The best Mss. have οὐδείς : Meineke reads οὐδέν, and 
τὶς in the preceding line. This does not seem good: οὐδέν is not a 
natural answer to any word i in the foregoing question. No doubt οὐδεὶς 
is more forcible than οὔτις. By a transposition we might keep it οὐδείς" 
τούτου "γώ σοι μάρτυς. Α similar interruption of two disputants is in 
Ran. 1012, A. τί παθεῖν φήσεις ἄξιος εἶναι; A. τεθνάναι" μὴ τοῦτον ἐρώτα. 
Holden reads τί ἂν ἐξεύροις and οὐδέν. 


501. κακοδαιμονίαν) Even stronger than μανία : see above 1]. 372. 


502. ὄντες] Join with πονηροί. But the separation by πλουτοῦσι is 
remarkable. 


503. αὐτὰ] τὰ χρήματα implied in πλουτοῦσι. Meineke proposes 
hesitatingly αὐτὸν, as had Hemsterhuys before him. 


505. οὐκοῦν εἶναί gnu’ εἰ κιτ.λ.)] ‘Therefore I say that, if Plutus 
shall make an end of this deity (Poverty), there is a way by which one 
may go and provide greater blessings for men.’ παύσει appears better 
than παύσαι. 


507. ἀλλ᾽ ὦ κιτ.λ.] ‘ You pair of easily gulled old fools, what you 
wish for will be the worst mang possible for you.’ οὐχ ὑγιαίνειν as above, 


1, 364. 


1. 536.] NOTES. 61 


508. ξυνθιασώτα] ‘A pretty pair of cronies in folly and craziness.’ 


511. Téxvyv...coplay] ‘handicraft or profession.” Or, in the same 
art, σοφία may be the theory, the inventive part, τέχνη the practice, 
the manual part. Thus the Scholiast explains it: σοφία καλεῖ τὴν 
πανουργίαν καὶ μηχανὴν, τέχνην δὲ τὴν weraxelpnow αὐτὴν καὶ ἐνέργειαν. 


515. καρπὸν Δηοῦς θ.1] Probably a quotation from some tragic 
writer. | ot 


521. ἔμπορος] ‘Some merchant will sell us slaves, having got 
them out of Thessaly from the numerous kidnappers there.’ Meineke 
adopts ἄπιστων : to which the Scholiast gives some countenance, telling 
-us that the Thessalians were proverbially ἄπιστοι : though yet he seems 
to have read πλείστων. 


ἀνδραποδιστῶν] In the Scholiasts here are given two explana- 
tions of ἀνδράποδον : ἀνδράποδον δὲ εἴρηται ὁ ποὺς ὁ ἐν τοῖς ἀνδράσιν 
ἀπὸ τοῦ ὑποκειμένου μέρους τῷ ὅλῳ ὑπόκειται γὰρ ὁ οἰκέτης τῷ δεσπότῃ 
καθάπερ ὁ ποὺς τῷ ὅλῳ σώματι : and εἴρηται δὲ ἀνδραποδιστὴς παρὰ τὸ 
ἄνδρας ἀποδίδοσθαι, τούτεστι πωλεῖν. Neither derivation is quite satis- 
factory. 


522. οὐδ᾽ ἔσται] If there’s no poverty, no one will run risks in 
order to get more money. The argument is not quite fair: for 
Chremylus was not going to do away with Poverty altogether, merely 
to banish her from himself and his honest friends. 


526. és κεφαλὴν σοί] Cf. Pac. 1063 I. ὦ μέλεοι θνητοὶ καὶ νήπιοι. 
T. ἐς κεφαλὴν σοί. Cf. Ach. 833 where τρέποιτο is added. 


530. &. B. δαπάναις] ‘with costly dyed garments.’ ποικιλομόρφων 
the Scholiast explains by évypwudrwy which seems nearly the same as 
βαπτῶν. Perhaps it is rather ‘broidered with various patterns’ as a 
bride might naturally be in ‘ raiment of needlework.’ 


531. τί πλέον wr. ἐστιν) ‘ What advantage is it that one should 
be rich, if one has none of all these things?’ Meineke reads ἔσται 
with Porson, ἀποροῦντι with Valkenaer. Both the present tense and 
the accusative case appear defensible; but ἔσται is a very slight change. 
The Mss. have ἀποροῦντα or ἀποροῦντας. 


533. ἐπαναγκάζουσα]! I compel men to work for their liviag: 
hence all invention and handicraft. | 


534. πενίαν) Meineke proposes πεῖναν, ‘hunger :’ but cf. 1. 594. 


535. ἐκ βαλανείου) The poor from want of sufficient clothing 
sought shelter from the cold in the baths: then exposure to the cold 
air raised these blisters. Schol. 


536. κολοσυρτοῦ] Better than κολοσυρτόν : for a κολοσυρτὸς of 
blisters is strange language. πλὴν as preposition governs κολοσυρτοῦ 
as well as φῴδων, ‘Except blisters and a posse of starving little 
ragamuffins and old crones.’ 


62 PLUTUS. [l. 537. 


537. φθειρῶν x.7.d.] Then there are the innumerable vermin and 
so forth, which trouble the beggar’s rest. Join οὐδὲ λέγω ἀριθμὸν, 
‘ And I cannot even recount the number etc.’ 


540. ἔχειν] This depends on πορίσαι δύναι᾽ dv repeated, as do 
ἔχειν and σιτεῖσθαι in ll. 542, 3. The next few lines give a graphic 
list of all the cheap and mean accompaniments of poverty. 


545. θράνου] Only used by Aristophanes in this place. From 
it comes Opavirns (for which cf. Ach. 162) ‘the rower on the topmost 
bench.’ Homer has θρῆνυς for ‘footstool.’ The reading varies here 
between θράνου and θράνους. 


546. φιδάκνη:] Said to be specially Attic for πιθάκνης. In ΖΦ. 
792 however we have πιθάκναισι, and Meineke reads πιθάκνης here. 


ἐρρωγυῖαν καὶ ταύτην] ‘Broken too even this.’ Several editors 
call this a ‘rara trajectio’ for καὶ ταύτην éppwyviay, and bring this 
passage and one from Plato’s Rep. 341, to support their punctuation 
τὴν πόλιν καὶ ταῦτ᾽ ἔχοντες in Ran. 703. See the note there. In this 
passage the arrangement of the words épp. x. τ. appears perfectly 
natural: ‘broken too this as well as the other.’ 


547. ἀγαθῶν] ‘A nice lot of blessings I prove you to bestow on 
men, don’t I ?’ 


548. ὑπεκρούσω] ἐφθέγξω, dvexpotow, ἀπὸ μεταφορᾶς τῶν κιθαρῶν. 
Schol. ‘It is not my life you have spoken of, but the life of beggars 
that you are harping on.’ Such appears to be the sense. Of the 
middie voice ὑποκρούεσθαι I find no other instance. The active is 
used in Ar. Ach. 38 Body ὑποκρούειν ‘to shout, to interrupt noisily.’ 
But L. and S. refer to the Anthology for the meaning ‘to accompany.’ 
And the middle ἀνακρούεσθαι--: ἀναβάλλεσθαι occurs Theocr. 4. 31 «yu 
μὲν τὰ Γλαύκας ἀγκρούομαι. Meineke changes the reading here to 
ἐπεκρούσω on the authority of Pollux, who says that Aristophanes has 
used ἐπικρούεσθαι in the sense of νουθετῆσαι. But the only other uses 
of ἐπικρούειν are in the active: Zhesm. 1004 ἐπικρ. ἦλον ‘to hammer 
in anail.’ We may therefore acquiesce in ὑπεκρούσω here. 


550. ὑμεῖς Ὑ κιτ.λ.}] ‘Yes, you may think poverty and beggary 
own sisters, you who think Thrasybulus the tyrant-expeller and Diony- 
sius the tyrant much the same.’ A line which shows this to be the 
later Plutus. 


551. ἀλλ᾽ οὐχ οὑμὸς] My life is not so, nor ever will be: true 
poverty is thriftiness, diligence, without superfluities yet without 
wants. 


555. ws paxapirnv] A blessed life indeed the poor man’s, who 
doesn’t leave even enough to pay his funeral ! 


560. ἀσελγῶς] ‘by riotous living:’ the adverb expresses the way 
by which they come to be gouty etc. 
561. σφηκώδει] The wiry wasp-like character vexatious to foe- 


men is well illustrated by the description which the old wasp chorus 
give of themselves in Vesp. 107283. 


1. 590.] NOTES. 63 


565. γοῦν] Ironical.. ‘A very orderly thing it is, for example, to 
steal!’ 

566. νὴ τὸν ΔΙ[Ἴ Many editors reject this line: the metre wants 
mending, and the sense is obscure. Yet all the Mss. have it, and 
so had the Scholiast; his note is, ‘In old times stealing was no 
disgrace if the thief was not found out.’ None of the emendations 
proposed are satisfactory: the sense wanted is something like this: 
νὴ τὸν Ala γ᾽ εἰ δὲ λαθὼν κλέπτει, πὼς οὐ τόδε κόσμιόν ἐστι ; ‘if the act is 
not seen, how does it offend against decorum ?’ 


567. σκέψαι κιτ.λ.1] ‘See how orators are honest while poor, but 
are corrupted by wealth.’ The truth of this Chr. at once owns, but 
will not give up his main point. 


572. Kounoys| Cf. above 1. r70. Connect together κλαύσει ὁτιὴ 
ζητεῖς : μηδὲν----κομήσῃς is parenthetical. 


575. πτερυγίζει)] ‘ You flap and flutter’ with plenty of show and 
noise but no argument. Met. from young birds: or from a cock 
crowing. 
καὶ πῶς] Chremylus thinks that now he has got an argument: ‘If 

you, Poverty, are better than Wealth, how is it that all men fly from 
you?’ ‘They don’t like being improved. p 


578. χαλεπὸν πρᾶγμ] ‘So difficult is it to see what is right.’ 
‘Then Zeus doesn't see what is best,’ urges Chr., ‘for he is rich.’ 
‘No he is not,’ replies Poverty. 


581. Kpovixats Ajwats] Cronos had become a proverb for all that ᾿ 
was old-world, out of date, ‘ante-diluvian’ as we might say. Cf. ud. 
398 Κρονίων ὄζων, 929 Κρόνος ὦν, 1070 Κρόνιππος. Also Plat. Lys. 
205 C, ἃ ἡ πόλις ᾷδει περὶ τῶν ,“προγόνων, ταῦτα ποιεῖ τε καὶ λέγει, πρὸς 
δὲ τούτοις ἔτι τούτων κρονικώτερα. For λημᾶν cf. Mud. 327, εἰ μὴ 
λημᾷς κολοκύνταις. 


“584. ἵνα κιτ.λ.] ‘Where, in which.’ The Olympic games were 
celebrated at intervals of four years. Pindar (ΟΖ. 111. 38) calls the festi- 
val wevraernpis by inclusive reckoning, as here we have δι ἔτους 
πέμπτου. 

586. κοτινῷ] From adj. κοτινοῦς : Porson’s reading. κοτίνῳ would 
be subst. in apposition. κοτίνου some old editions had, but the ms. 
authority sipperts the dative. 

587. οὐκοῦν x.7.A.] It is not. from lack of gold that Zeus gives 
the wild olive wreath, but from miserly stinginess. 


589. Arpo.s] “ trumpery, valueless trifles.’ 

ἐᾷ] κεῖσθαι the Scholiast supplies. Zeus leaves it untouched in his 
coffers, spares to take of it. 

590. περιάψαι] Cf. Ach. 640 τιμὴν περιάψας. Platouses αἰσχύνην 
περιάπτειν, Xenophon ἀνελευθερίαν π., which is exactly the quality 
mentioned in 1. 591. 


64 PLUTUS. | [l. 592. 


592. ἀλλὰ σέ γ᾽ ὁ Zeds] This is abuse, not argument. Chremylus 
seems to mean ‘ May you get nothing better than the olive crown ! you'll 
find itabarren honour.’ Cratinus is described in £g. 534 as going about 
στέφανον μὲν ἔχων αὖον δίψῃ δ᾽ ἀπολωλώς. But the Scholiast says there is 
a double meaning in the phrase: whence one commentator supposes 
that κοτινῷ or. στεφανῶσαι might mean ‘to beat the head with a club of 
olive-wood.’ 


593- τὸ γὰρ τολμᾶν] ‘To think that you should dare!’ Cf. Mud. 
268, Ran. 741. . 


594. ‘Exarns] On the first day of the month the wealthy set out 
at the crossways a meal for Hecate: this the poor and starving took. 
Chremylus’ argument is: The rich have enough and to spare: the poor 
are forced to starve or steal: Hecate’s offerings prove this. 


600. οὐ yap πείσει5] ‘A man convinced against his will is of the 
same opinion still.’ 


Gor. ὦ πόλις "Αργου:] This line occurs in Zg. 813: the first half 
is said to be from Euripides’ Ze/ephus, the last is found in Medea 168. 


602. Παύσωνα] Pauson was a painter: in Ach. 854 called παμ- 
πονηρὸς, in Zhesm. 949 spoken of as poor and starving. Chremylus bids 
Poverty call Pauson, her messmate, and get his help and companion- 
ship, but leave himself (Chremylus), and not come back till sent for. 


612. σέ...κεφαλήν] τὴν κεφαλὴν appears to be in a kind of appo- 
sition to σέ. ‘It is best for me to enjoy my wealth, and, as for you, to 
let your head (=you) go weep.’ The same phrase occurs with a 
dative in Ves. 584 κλάειν ἡμεῖς μακρὰ τὴν κεφαλὴν εἰπόντες TH διαθήκῃ. 
The head, as the noblest part or the part chiefly affected, stands for the 
whole person in such phrases as γένναιον, δύστηνον κάρα, és κεφαλὴν 
gov: compare Lat. ‘multa fleturum caput.’ In this passage κεφαλὴν 
᾿ς can hardly be (as Bergler takes it) accus. of object to κλάειν. 


619—626. Being now rid of Poverty Chremylus carries out his 
plan. Plutus is taken to Asclepius’ temple. After 1. 626 the choral 
ode is lost, which should have entertained the audience during the per- 
formance of the cure which Carion reports. 


619. ἡμῖν] Join with οἴχεται: ‘we have got rid of this plaguy 
creature.’ 


623. τῶν προὔργου] ‘the needful things,’ i.e. the taking Plutus to 
the temple. 


624. στρώματα] For Plutus to lie on. In the Frogs Xanthias 
carries στρώματα for Dionysus in his journey to the nether world. 


627—770. Carion returns with good news to the rejoicing Chorus 
and to Chremylus’ wife, whom their cries of joy attract. They require 
a full account. He relates in amusing style how they lay down to rest 
in the temple: how the priest made booty of the.offerings ; how he and 
an old woman did the same; how finally Asclepius went his round 


1, 65). NOTES. 65 


among the patients, and treated an impostor as he deserved, but 
restored Plutus to sight. Plutus, he says, with a crowd of followers 
will soon be there. 


627. ὦ πλεῖστα K.7.A.] ‘Ye who have sopped up most. broth with 
least meal.’ For the μυστίλη, a kind of spoon made of bread, cf. ΞΖ. 
1168, where the perf. part. of the verb is used, but rather differently. Cf. 
also Z¢ g- 827 ἀμφοῖν χεροῖν μυστιλᾶται τῶν δημοσίων. For the vse of ἐπὶ cf, 
Ach. 855, Ἐφ. 707, Pac. 123. The gist of Carion’s address is : ‘You who 
have had scanty fare and been glad to get a full meal at the Thesea are 
now coming in for a good time.’ 


631. τῶν σαυτοῦ φίλων)ἢ][ Added unexpectedly, to qualify the 
common term of address ὦ βέλτιστε: ‘best of your own friends and 
fellow-slaves.’ τῶν ὁμοίων σοι μαστιγιῶν Schol. 


635. ἐξωμμάτωται κ.τ.λ.] Said by the Scholiast to be from the 
Phineus of Sophocles. Certainly the two lines have a tragic sound. 
The active ἐξομματοῦν is used. in Aesch. Prom, Vinct, 506 φλογωπὰ, 
σήματα ἐξωμμάτωσα πρόσθεν ὄντ᾽ ἐπάργεμα. 


637. χαρὰν... βοάν] Cause for joy, cause for shouting. These lines 
are rather in tragic style. 


639. εὔπαιδα] Podalirius, Machaon, Panacea, and others, were 
the children of Asclepius; and all were skilful in their father’s art. 
See below, 1. 730. 


643. τουτονί] Carion. ᾿ 


645. καὐτὴ] ‘Yourself too’ as well as I. Carion is to have a cup 
for his good tidings: and, as an inducement to the good wife to bring 
it, he tells her that she will have a share. He adds, perhaps as an 
aside, ‘It is your pet weakness.’ No other instance of φιλεῖν with 
participle is adduced: but στέργειν is so used, Meineke quotes from 
Lcl, 502 μίσει σάκον πρὸς τοῖν γναθοῖν ἔχουσα. 


647. ποῦ ’orw;] τὰ ἀγαθά. You will soon know them when I 
tell the tale.” Meineke punctuates after λεγομένοις : ‘They are in what 
I have to tell.’ 


650. ἐκ τῶν ποδῶν] He simply means ‘from beginning to end :’ but 
the woman catching the words és τὴν κεφαλήν σοι, which were often an 
imprecation ‘on your head be the evil,’ says ‘Pray heaven it be not on 
my head! ‘What! do you pray that the blessings may not be on your 
head? says Carion. ‘No I mean the ¢rowdles,’ replies she, having 
understood πράγματα in that sense. 


6533. ὡς yap x.7.X.] Carion tells his tale like a messenger in a 
tragedy. 

657. ἐλοῦμεν] Contr. from ἐλόομεν, as λούμενος from Aoduevos. Cf. 
Nub. 1044 λοῦσθαι and 838 καταλόει. L.and S. say that in these forms 
‘the Attics omit the vowel of inflexion.’ Rather, as καταλόει shows, 
the v of the long stem is omitted. This v probably represents an original 
digamma: compare the Latin /avo, and such Homeric forms as λοεσσά- 
μενος, λοετρὰ point to Ao as the verbal stem.* 


G. P. 5 


66 | PLUTUS. [l. 657. 


εὐδαίμων ἄρ This is said with a touch of pity and doubt whether 
the cold water cure was for the old man’s happiness. 


661. πέλανος] It is impossible to translate this otherwise than by 
making πέλανος an explanation of πόπανα καὶ προθύματα. But, though 
often used of a sacrificial offering, πέλανος does not suit well if thus 
taken. π. καὶ mp. cannot reasonably be called ‘a moist or clotted 
mixture,’ which seems the meaning of πέλανοςς Bergk proposes μέ- 
Aavos: which Meineke thinks probable. Possibly a line has been lost, 
which gave another verb to πόπανα καὶ mp., and a conjunction to 
καθωσιώθη πέλανος. Against relinquishing the word πέλανος there is its 
frequent sacrificial use: e.g. Eur. Jon, 706 καλλίφλογα πέλανον ἐπὶ 
πυρὶ καθαγνίσας. Cf. Aesch. Ag. 96, Pers. 204. And the whole line 
reads like a quotation from a tragedy, as indeed Holden prints it. 


663. mapexarrvero] Properly καττύεσθαι is of shoe-maker’s stitching, 
Cf. Za. 314 οἵδ᾽ ἐγὼ τὸ πρᾶγμ᾽ ὅθεν καττύεται, in the mouth of Cleon 
the tanner. Here it is of heaping up the materials for a στιβάς. 


665. Neoxdeldns] Called Νεοκλείδης ὁ γλάμων in Lecl. 254, 308- 
The Scholiast says he was an orator. 


666. ὑπερηκόντικεν͵)] Cf. Lg. 659 διακοσίαισι βουσὶν ὑπερηκόντισα, 
and Av. 363. 


669. παρήγγειλ᾽ éyx.] Porson’s correction for παρήγγειλεν καθ. 


673. d@apns] The porridge was brought as an offering by the old 
woman, being (says the Scholiast) the food which toothless old women 
usually eat. ἐξέπληττε ‘scared me,’ i.e. kept me awake. 


677. ots] acc. pl. contracted from φθόϊας, as οἷς from dias in. 
Attic dialect. 


679. περιῆλθε] So in the History of Bel we read that ‘in the night 
came the priests, as they were wont to do, and did eat and drink up all’ 
of the offerings made to the idol. 


681. ἥγιζεν] Ironically said of the priestly theft, in which he pre- 
tends to see πολλὴν ὁσίαν ‘great holiness.’ If it was right in the priest 
to take the cakes, so was it right (he argues) for him to take the 
porridge. 

685. νὴ τοὺς θεοὺς] ‘Yes, I feared that the god would come, gar- 
lands and all, and eat the porridge.’ Asclepius was represented on 
coins as wearing a chaplet of laurel. 


687. 6 yap ἱερεὺς] *His priest had given me a lesson’ to make 
the best of my time and get all I could. 


689. τὴν χεῖρ᾽ ὑφήρει)] Meineke, from Dobree, adopts ἄρασ᾽ ὑφύρει. 
The Scholiast says ἐκτείνει κατὰ τῆς χύτρας ἵνα μηδεὶς αὐτὴν λάβῃ. 
Plainly the old woman made some attempt to save the porridge: upon 
which Carion bit her hand, frightened her, and got the porridge. But 
ὑφήρει THY χεῖρα can hardly mean this: we want a word meaning ‘she 
advanced’ to contrast with πάλιν ἀνέσπασεν in 1.691. Holden, reading 


1. 725.] NOTES. 67 


dpac’, explains it ‘raising her hand:’ supplying τὴν χεῖρα, which has 
wrongly crept from a marginal note into the text. 


690. apelas] These snakes were sacred to Asclepius, and kept in 
his temple. Their bite was not dangerous. Demosthenes mentions 
them De Corona 313, τοὺς ὄφεις τοὺς παρείας θλίβων Kal ὑπὲρ τῆς 
κεφαλῆς αἰωρῶν. The name παρείας was given them from the puffed 
shape of their heads probably. But the word is also written παρώας, 
and L, and S. take it to be from their reddish-brown colour, 


694. ἔφλων»] Cf. Pac. 1306 φλᾶν ταῦτα πάντα καὶ σποδεῖν. 
γοϑ. ἐκεῖνος] Asclepius. 


712. λίθινον] The wife begins to distrust Carion’s veracity, and 
points out the absurdity of a κιβώτιον of stone: then again, how could 
Carion see all this, if he was wrapped up? But the slave is equal to the 
occasion: his doublet has loop-holes to spy through. 


τό. φάρμακον x.] ‘A plaster or poultice.” φάρμακα are dis- 
tinguished as καταπλαστὰ, χριστὰ, ποτὰ, βρώσιμα. Aeschylus in Prom. 
Vinct. 480 speaks of three kinds: οὐκ ἦν ἀλέξημ᾽ οὐδὲν, οὔτε βρώσιμον, 
οὐ χριστὸν, οὔτε πιστόν. Also ἐπιπαστὰ φάρμακα were used: Homer’s 
leech treats a wound ἐπ᾽ ἤπια φάρμακα πάσσων. Of the κατάπλασμα 
or ἔμπλαστρον this passage of Aristophanes gives a good description. 
The solids are pounded (τρίβειν, ἔφλα) then liquids are added to dilute 
it (dvéuevos). 3 

718. ἸΤηνίων] Tenos was one of the Cyclades, noted for serpents 
and garlic. 


719. ὀπὸν καὶ σχῖνον] Both, as the Scholiast says, δηκτικά : as also 
is the Sphettian vinegar. Sphettus was a deme of Attica. Either 
sharp vinegar was made there, or the people were πικροί, as one Scholiast 
tells us. 


420. Oéuevos] From διΐημι : perhaps the only classical instance of 
its use in this meaning. 


724. καταπεπλασμένος] *Plastered over, with your plaster on.’ 
Neocleides is bidden in Zcc/. 404 to anoint his eyes with garlic and fig- 
juice. : 

725. ὑπομνύμενον] In Attic law ὑπόμνυσθαι was ‘to swear that 
there was a cause for non-attendance,’ such as illness. ‘I will make 
you stay away from the assembly, putting in an affidavit of the reason, 
namely, illness.’ This seems the meaning with τῆς ἐκκλησίας. But the 
Scholiast read rats ἐκκλησίαις ‘at the assemblies:’ then the participle 
ὑπομνύμενον must be taken with παύσω ‘Iwill stop you from hindering 
_business by putting in false pleas, from being an obstructive.’ ἐπομνύμενον 
was the old Ms. reading. This one Scholiast explains égedpevovra καὶ 
συκοφαντοῦντα ὑπὲρ Tov κερδαίνειν. But others appear to be explaining 
ὑπομνύμενον. In any case Asclepius seems to mean that he will stop 
Neocleides deluding the assembly by false allegations or excuses, giving’ 
him, for once, a real reason to stay away. 


es 


ἐπ καρ, 


68 PLUTUS. [l. 727. 


727. Πλούτων.) Though Πλούτων and Πλοῦτος be connected etymo- 
logically, yet the use of Πλούτωνι for Πλούτῳ here has no apparent 
reason. It is thought by some to be a diminutive of endearment, as 
γλίσχρων from γλίσχρος. Meineke proposes Πλούτῳ τι, that is Πλούτῳ 
ἔτι, ‘he further went and sat by Plutus.’ This has an awkward sound. 
Holden proposes Πλούτῳ ye. The particle ye appears at least useless. 


929. ἡμιτύβιον] Said to be an Egyptian word. The first part 
looks like Greek ; but the Greeks when adopting a foreign word would: 
write and modify it to suit their own language. Hippocrates uses it: it 
seems therefore a medical word: and Egyptian physicians were re< 
nowned in ancient times. 


730. Πανάκεια] Daughter of the god. Cf. 1. 639. 


733- δράκοντ) Serpents were everywhere associated with the 
worship of Aesculapius : he was transferred from Epidaurus to Rome, as. 
the legend runs, in the form of a serpent. 


ἐκ τοῦ ved] The patients were within the τέμενος (1. 659) but not in 
the actual νεώς. 


736. περιέλειχο»ν͵] According to the legend serpents in the same 
way purged the ears of Cassandra and Helenus, that they might under- 
stand divine sounds and be able to prophesy. There is perhaps a 
special fitness in the ministration of serpents to heal the sight, as their 
name (δράκων) denotes keenness of sight. This the Scholiast notices 
here; giving also as a reason for their attendance on the god of healing, 
that they renew their youth by casting their skin, and removal of 
‘disease is a kind of restoration of youth. 


737. πρίν oe K.T.A.] The measure of time is ludicrously adapted 
to the bibacity of the woman: for which see above 1. 645. 


742. πῶς δοκεῖ] Cf. note on Wud. 881. It must be connected 
with ἠσπάζοντο. 


746. ὅτι BX.] The ε is scanned long before BA, which is according 
to rule. Bentley however proposed ὁτιὴ here. 


750. ὑπερφυὴς ὅσο] A very common combination of adj. and 
relative; as also is ὑπερφυῶς ws. 
751—56. οἱ yap...4ua] The honest men are all glad, the rogues 
are sad and sorry. 
"5. of δῚ That is οἱ δίκαιοι. 


758. ἐκτυπεῖτο κιτ.λ.1] Mock-tragic in style. For κτυπεῖσθαι in 
place of the usual xrumew cf. Zhesm. 995 ἀμφὶ δὲ σοὶ κτυπεῖται Ke- 
θαιρώνιος ἠχώ. In the same play l. 121, 985 εὕρυθμος is used as epithet 
to κρούματα, πούς. 


γ6ο. ἐξ ἑνὸς λόγου] ‘Beginning at one word of command, at once, 
with one accord.’ 


764. ἀναδῆσαι εὐαγγέλια] Cf. £y. 647 εἶτ᾽ ἐστεφάνουν μ᾽ εὐαγγέλια, 


1. 788.] | NOTES. 69 


765. κριβανωτῶνἢ Some would read κριβανιτῶν, as in Ach. 87, 
1123 KpiBavirns is the form used. 


"68. καταχύσματα] Nuts, figs, etc. were showered by way of 
welcome on a bride entering her home, or on a newly bought slave. 
Cf. Demosth. 1123, ἣ τὰ καταχύσματα αὐτοῦ Karéxee τόθ᾽ ἡνίκ᾽ ἐωνήθη. 
The wife says that they must welcome Plutus’ newly acquired eyes with 
a shower of bonbons. 


77i1—8o01. A κομμάτιον or short stanza of the Chorus is wanting. 
Plutus comes in, ashamed of his former blindness, and determined to 
make up for it now by enriching good men. Chremylus follows, 
annoyed at the crowds that press on him now that he is prosperous. 
Then Plutus is welcomed by Chremylus’ wife and they enter the 
house. 


“7%. καὶ προσκυνῶ ye] Plutus’ first words are a continuation or 
answer to something which has gone before: as the particles καὶ...γε 
show. Meineke thinks something has been lost. Holden thinks them 
a quotation. 


775. οἵοις κιτ.λ.}] Explanatory of συμφοράς : 41 am ashamed of 
my wretched state, ashamed, that is, to think what rogues I consorted 
with and knew it not.’ 


778. ἐκεῖν) The being with rogues. ταῦτα the shunning honest 
men. 


779. πάλιν dvacr.] ‘having just reversed all this.’ 


781. évedidovv] Meineke reads ἐπεδίδουν. Cf. Zhesm. 213 ἄγε 
νυν ἐπειδὴ σαυτὸν ἐπιδίδως ἐμοί. L. and S. refer to Eur. 770. 687 
ἐνδόντες τύχῃ παρεῖσαν αὑτοὺς κυμάτων δρομήμασιν, but αὑτοὺς there is 
governed by παρεῖσαν rather than by ἐνδόντες. Either compound seems 
defensible, and the Ms. authority rather for ἐνεδίδουν. 


782. BddX és x.] To the troublesome crowd, or to one of them. 
Such an exclamation might do for many as well as for one. Cf. 27. 
634 ἄγε δὴ, Σκίταλοι. 


783. οἱ φαινόμενοι] This is quite satisfactory. ὀσφραινόμενοι the 
‘conjecture of Hemsterhuys is neat but needless. The article with the 
participle is wanted; and ‘the friends that turn up, are visible’ is 
excellent sense. 


784. νύττουσι καὶ φλῶσι] ‘ poke and bruise my shins’ by crowding 
round me. Some explain φλώσι of touching the knees in supplication : 
but νύττουσι cannot mean that, and the two verbs with one accusative 
ἀντικνήμια must be of similar meaning. 


787. περιεστεφάνωσενῇ Not ἐτίμησεν, as Schol. explains; but 
simply ‘ surrounded.’ 


788. ὦ φίλτατ] Chremylus’ wife returns, according to promise, 
with the bonbons. καὶ od καὶ σὺ to Plutus and Chremylus. 


70 | PLUTUS. [lL 790. 


790. μηδαμῶς] Plutus declines, because it would be unfitting to 
celebrate the entry of wealth by emptying the house of anything. 


792. βλέψαντος] ‘having become able to see, having got back my 
sight.’ A similar use of the aorist is ἐπειδὴ Θησεὺς ἐβασίλευσεν, ‘ when 
Theseus became king,’ Thuc. Il. 15. 


796. ἔπειτα x.7T.d.] ‘Then too we shall escape the charge of 
vulgarity. For it ill beseems a dramatic poet to raise a laugh by a 
scramble among. the audience for nuts and figs.’ In Vesf. 58 Aris- 
tophanes disclaims such devices: ἡμῖν yap οὐκ ἔστ᾽ οὔτε κάρυ᾽ ἐκ 
φορμίδος δούλω διαρριπτοῦντε τοῖς θεωμένοις. For the use of φόρτον cf. 
Lac. 748, τοιαῦτ᾽ ἀφελὼν κακὰ καὶ φόρτον. 


S00. Δεξίνικος] Plainly he was some poor man who was standing 
up eager for the expected scramble. 


802—957. Carion comes out and gives an amusing description of 
the new wealth of his master. An honest man, who is prosperous now 
but was poor before, comes to thank Plutus, and to hang up his old 
garments as a memorial. While he and Carion talk together, an 
informer enters, whose trade is spoilt. He and his complaints and 
threats are mocked at: they strip him of his clothes, put on him the 
old rags of the honest man, and send him away to the bath-house. 


803. μηδὲν é&.] At no expense, no outlay. 


805. érevomématxev}] Said by the Scholiast to be a military term used 
of an invader. εἰσπαίειν is used by Sophocles, O. 7. 1252 βοῶν γὰρ 
εἰσέπαισεν Οἰδίπους. The influx of good things is put comically as a 
riotous invasion which they have not deserved (οὐδὲν ἠδικηκόσιν): at 
the same time this last is a sarcasm on the usual mode of acquiring 
wealth at Athens: ws τῶν πολλῶν, μάλιστα τῶν ᾿Αθηναίων, ἐξ ἀδικίας 
πλουτούντων. 


806. οὕτω τὸ πλ.] ‘In this way to get rich is sweet.? There’s 
a peculiar pleasure in wealth obtained thus. This line looks like an 
alternative for 1. 802. 


Soy. ἀνθοσμίου] Cf. Raz. 1150 Διόνυσε, πίνεις οἶνον οὐκ ἀνθοσμίαν, 
S10. . φρέαρ] Some vessel for oil, not literally ‘a well or spring.’ 


813. @ampovs} Meineke would change here, as elsewhere, to 
σαθροὺς. In meaning the distinction commonly observed is that σαθρὸς 
is ‘mouldering, crumbling to pieces from decay,’ of rotten wood, ships, 
garments, etc.; campos, ‘rancid, sour, putrid,’ of flesh, fish, etc. But 
the two qualities may co-exist in the same thing: and the words are 
etymologically akin. And the verb is used in both senses. Hence 
it appears safest to follow the Mss. Cf. above l. 542 campos φορμός. 


815. ἱπνὸ}}] Whether ‘ oven’ here, or ‘lantern,’ as in Pac. 841, 
is doubtful. 


aptidgowev] The game which Horace (Saé. 11. 3. 248) calls ‘ludere 
par impar.’ The Scholiast tells us that it was also called ζυγὰ ἢ 
agvya. Guessing whether the number of coins held up was odd or 
even was the point of the game. 


1. 853.] NOTES. 71 


820. ὗν x.7.r.] A triple sacrifice appears to have been the right 
thing. It was called τριττύς. The Latins had the name ‘suove- 
taurilia’ for a sacrifice of pig, sheep, and bull. The combination of 
βουθυτεῖν with the other words may be compared with Av, 1232, 
μηλοσφαγεῖν Te βουθύτοις ἐπὶ ἐσχάραις, 


822. ἔδακνε] Cf. Ach. 18 ἐδήχθην ὑπὸ κονίας τὰς ὀφρῦς. 
823. παιδάριον] A slave is carrying his old doublet: cf. 1. 842. 


826. δῆλον ὅτι x.T.A.] Holden punctuates with a full stop after 
δῆλον ὅτι: to avoid δῆλον ὅτι being followed by the weaker ws ἔοικας 
in one sentence. His reading will be ‘’Tis plain you are. that (pros- 
perous). You are, methinks, one of the honest.’ And Meineke says 
these two δῆλον ὅτι and ws ἔοικας, ‘adversis frontibus sibi repugnant.’ 
This is questionable. ἔοικας need not really imply doubt, and may 
well enough go with δῆλον ὅτι. ‘ Nimirum, ut videtur’ Brunck renders 
it. The personal construction of ἔοικας is common. 


830. ἐπήρκουν] I helped my friends in need, thinking that this 
would be repaid to me should I be in need. 


837. οἱ δ᾽ ἐξετρέποντο] Lucian, in his Z?#zon, represents Timon 
as finding the same ingratitude: οἱ δὲ πόρρωθεν ἰδόντες ἑτέραν ἐκτρέ- 
πονται. 

κοὐκ ἐδόκουν] Cf. Pac. 1051 μὴ νῦν ὁρᾶν δοκῶμεν αὐτόν. 

839. αὐχμὸς γὰρ ὧν τ. ox.) ‘A drought that there was in your 


vessels.’ Your vessels were no longer well supplied: your table no 
longer wealthy : hence your friends deserted you. 


840. οὐχὶ νῦν] ἀπόλλυσί με αὐχμός. I am not now poor: and 
therefore in return for my prosperity (ἀνθ᾽ ὧν) I come to give thanks to 
the god Plutus. 

842. θεῶν) Plainly this, the Ms. reading, is right. Brunck rashly 
accepts πρὸς τὸν θεόν. ‘The exclamation ‘in the name of the gods!’ 
is perfectly natural: the proposed correction is doubtful Greek. 


845. μῶν ἐνεμυήθης κιτ.λ] The initiated wore the garments of 
their initiation till they fell to pieces: then dedicated them to some 
god. To the ragged garments at the Eleusinia there is allusion pro- 
bably in Raz. 404. With μεγάλα understand μυστήρια. Notice that 
the ἐν in the compound verb has its force, ‘were you initiated in it,’ 
1. 6. ‘ wearing it.’ 

847. συνεχειμάζετο]! Shoes as well as coat have been old friends 
through cold and storm. | 


849. χαρίεντά Ὑ] Said with irony ‘ Very pretty gifts these!’ 
850. deldatos] The.penultima is scanned short, as in Mud. 1474 
οἴμοι δείλαιος. 


853. συγκέκραμαι] Cf. Soph. Ant. 1311, δειλαίᾳ δὲ συγκέκραμαι 
δύᾳ. The Scholiast thinks the metaphor is from wine. And πολυφόρος 
is explained as ‘strong,’ πολυφόρος οἶνος being wine that will bear 
much admixture of water: for which idea cf, £g, 1188 ὡς ἡδὺς, ὦ Ζεῦ, 


72 PLUTUS. [l. 856. 


καὶ τὰ τρία φέρων καλῶς. Even if this be the right explanation of 
modugopos, yet to press the metaphor in συγκέκραμαι would make the 
sufferer to be the water mixed with (and weakening) his own calamity. 
If Aristophanes meant this, he meant the whole phrase to be in 
ridicule of his tragic contemporaries. It is not likely that Sophocles 
and Aeschylus meant κέκρασθαι δύᾳ, οἴκτῳ otherwise than ‘to be 
plunged in.’ And πολυφόρῳ is also explained πολλὰ κακὰ φέροντι. 
Of land it means ‘fruitful, bearing much good:’ therefore why not of 
a fortune ‘ bearing much evil’? 


856—g. οὐ γὰρ κιτ.λ.}] Am I not shamefully treated, who have 
lost everything by Plutus’ recovery of sight? Meineke doubts the cor- 
rectness of πράγματα πέπονθα, and would prefer χρήματα, to be taken 
with ἀπολωλεκώς. : 


859. at δίκαι] The informer means to have ‘legal’ redress, Carion 
now knows at once the stamp of the man: it is a bad coinage. 


863. καλῶς ποιῶν ἀπ.] ‘He does quite right in being ruined; it is 
quite right he should be ruined.’ Generally ye is added in this phrase, 
as in Pac. 271 εὖ γε...ποιῶν ἀπόλωλ᾽ ἐκεῖνος. And it is a sort of polite 
thanks ‘Very kind of him to do se.’ 


865. ὑποσχόμενος] Plutus was to make rich all the good men. The 
informer reckons himself among the good. 


868. τίνα] ‘Whom has he harmed’? ‘Why me.’ ‘Were you then 
a rogue?’ ‘No, it’s you that are the dishonest rogues: and no doubt 
you’ve got my money.’ 

870. οὐ μὲν οὖν x.T.A.] ‘Nay rather there is no honesty in any one 
of you.’ ὑμῶν, which is emphatic, depends on οὐδενός, which is masc. 
and not adverbial, either here or in 1. 362 (as some commentators say), 
but a possessive genitive, ‘belonging to any one of you.’ 


872. σοβαρὸς] ἐπηρμένος καὶ μέγα φρονῶν. Schol. In Aristophanes 
this adjective is generally with a verb of ‘going, moving:’ as Ach. 672 
σοβαρὸν ἐλθὲ, Vub. 406 φέρεται σοβαρός, Pac. 83 σοβαρῶς χώρει. 

874. οὐκ dv φθάνοι:] See note onl. 485. 

876. οἰμώξἄρα] οἰμώξει ἄρα. Cf. Pac. 535 κλαυσᾶἄρα σύ. 


881. ἐπεὶ κιτ.λ.] He answers his own question, ‘Yes, you are an 
accomplice: for whence else this coat ?” 


884. δακτύλιον] A magic ring that can avert danger or illness. In 
Athenaeus is a fragment of Antiphanes, where a man says that if he 
has a pain παρὰ Peprdrov δακτύλιός ἐστί μοι δραχμῆθ. Eudamus and 
Phertatus were persons who sold such charms. 


885. ἀλλ᾽ οὐκ ἔνεστι] The sense is plain, ‘Your ring is of no avail 
against an informer’s bite:’ but the Greek, as it stands, is not complete. 
Dobree thinks one or more lines have been lost. ἀλλ᾽ οὐ περίεσται, ἀλλ᾽ 
οὐκ ἀνέξει are conjectures. Holden suggests ἐπῳδὴ or ἴασις for ἔνεστι, 
which may have been a marginal note, Or, as one Scholiast tells us 


1. 906.] NOTES. 73 


that δήγματος is the genitive after δακτύλιον, Holden supposes οὐ γὰρ 
ἐστὶ to have been his reading: ‘the ring is not a ring of an informer’s 
bite:’ i.e. ‘a ring valid against an informer’s bite.’ 

889. τῷ ye σῷ] ‘You are after no good.’ ‘No good ts you cer- 
tainly.’ 

890. δειπνήσετον] The savoury smell of Chremylus’ preparations 
within reaches him. He maintains still that is at his cost they will feéé. 


801. ws δὴ ’m’ ἀληθείᾳ] ‘Utinam haec vera sint, tuque prae inedia 
disrumparis.’ Meineke ἐπ ἀληθείᾳ τῶν σοι λελεγμένων ‘on condition 
of the truth of your words.’ ‘This seems the right explanation of ἐπ᾽ 
ἀληθείᾳ. But the informer has just said they were going to feast at his 
cost ; therefore the whole sense must be: ‘I wish we were going to do 
so, and that you and your witness might burst, not with eating indeed, 
but with spite and envy at seeing us eat while you get nothing.’ And 
as διαῤῥαγείης might naturally first suggest a literal bursting from over- 
eating, the last words are added as an after-thought. The whole answer 
is equivalent to an angry denial: hence in the next line ἀρνεῖσθον. 


804. χρῆμα τεμαχῶν] Cf. Ach. 15070 χρῆμα παρνόπων : also Wud. 
2, Eg. 1219. 


to ah 


895. vb] ὀσφραινόμενος τοῦτό φησι. Schol. j 


896. ὀσφραίνει τι] The regular case after ὀσῴρ., a verb of sense, is 
the genitive, as in rod ψύχους. But a neuter accus. such as τί can follow 
any verb, being rather acc. of respect ‘at all’ than strictly the object of 
the ὄσφρησις. 

897. ἀμπέχεται τ.}] The informer is in wretched plight, wearing a 
threadbare coat. They strip him afterwards and give him one that is 
even worse. But what necessity is there for altering the text violently 
to ἀμφέξεται or ἀμφιεῖ, as De Velsen and Meineke propose to do? 


go3. ‘yewpyds] A husbandman would, in the just man’s estimation, 
be probably χρηστὸς. But the informer is not such a mad fool as to 
follow this profitless trade. 


004. σκήπτομαί y’] Merchants had certain exemptions from service 
and taxes. Hence it would pay to pretend that trade. Demosth. c. 
Apaturium 893 speaks of the dishonest use made of these privileges by 
pretended merchants, ἐπὶ τῇ προφάσει τοῦ ἐμπορεύεσθαι συκοφαντοῦντας. 


ὅταν τύχω] Meineke denies that this can mean anything suitable, 
and would read ὅταν τύχῃ ‘when it chance to be needful, when occasion 
requires.’ The Scholiast’s ὅταν γένηται καιρὸς πολέμου may seem to 
support this change. But the Greeks do use a personal construction 
where we prefer an impersonal: as ws ἔοικας, ws δοκεῖς (see above 1. 826), 
‘as it seems likely. And if ‘when it so happen’= ‘when occasion 
happen to need it,’ why should not ‘when I so happen’= ‘when I hap- 
pen to need it’? 


906. μηδὲν w.] ‘If you did nothing:’ the negative μὴ with participle 
is conditional. 


T4 PLUTUS. [L. 908. 


go8. τί μαθών; Cf. Mud. 1507 and 340, and the notes there. 
The answer βούλομαι refers to the Athenian principle that any one who 
wished (ὁ βουλόμενος) might bring a charge, make a speech, propose a 
measure. This is made clear below at 1]. 918. 


910. σοὶ mp. μηδὲν] ‘when it does not concern you.’ προσῆκον is 
abs. like ἐξὸν, παρόν. As the col in sense belongs to προσῆκον, it cannot 
be enclitic: and εἰ σοὶ appears more correct than εἴ σοι which other 
texts have. 


0912. κέπφε] Cf. Pac. 1067 καὶ κέπφοι τρήρωνες ἀλωπεκιδεῦσι μά- 
χεσθε. The Scholiast here tells us how silly the κέπῴος is, and how it 
lets itself be enticed by foam thrown before it. It is first described as 
ὄρνεον ἄφρον ὅπερ φιλεῖ θαλάττιον ἀφρὸν ὀσθίειν. 


914. τὸ μὲν οὖν B.] No: to interfere (πολυπραγμονεῖν) isn’t doing 
good: but to help the law is, and so is not to suffer any one to commit 
offence. 


‘ 916. οὔκουν x.7.d.] Well: but are not the δικασταί on purpose for 
this duty? Meineke doubts the correctness of καθίστησιν ἄρχειν, and 
would read ἀρχήν. 


919. ὥστ᾽ εἰς ἐμ᾽ nea] The informer is (he concludes) as he pro- 
fessed, ἐπιμελητής of -all state matters. wore ‘so that, and so’ appears 
perfectly right: Meineke’s ws is no improvement. 


920. προστάτην ͵ Cf. Pac. 684 αὑτῷ πονηρὸν προστάτην ἐπεγρά- 
ψατο. Every μέτοικος at Athens must have a προστάτης, ‘a patron or 
protector.’ 


923. διατριβὴ] The man’s ‘occupation’ is gone, if he cannot 
continue informer. No other life is worth living. The informer in 
the Birds (1. 1451) has much the same spirit. He and his grandfather 
before him have driven this trade, and he will not ‘ disgrace his 
family.’ 


924. pmeraudbos] A good example of this word is in Plat. Ref. 
413 A, where it is said that ‘a false opinion departs voluntarily from 
one who learns better (τοῦ μεταμανθάνοντοϑ).᾽ 


925. Βάττου o.] Battus founded Cyrene: silphium abounded 
there. Andon Cyrenian coins Battus was represented holding this plant. 
‘ Battus’ silphium’ appears to have passed into a proverb for something 
rich and rare. Laserfictum is the Latin for the plant: and Catullus 
speaks of ‘laserpiciferae Cyrenae.’ 


926. κατάθου] The best arrangement seems to be to give this to 
Δίκαιος, then οὗτος, σοὶ λέγει and tavra—déye: to Carion. The informer 
does not at first understand that he can be called upon tostrip, and in 1. 
928 dares any one to approach. 


_ 920. οὐκοῦν x.7.d.] Cleverly mocking the informer’s words: see 
above 1. 918. 


930. μεθ᾽ ἡμέραν] By night such stripping was not uncommon, 
especially at Athens. Cf, Raz. 715. 


1. 970.] NOTES. 75 


932. dpas] Addressed to his witness. 


935. δὸς σὺ] To the just man, or to the slave who is carrying his 
doublet. 


938—40. ἔπειτα κιτ.λ.] They can’t be better placed than on a 
rogue like this : Plutus himself deserves better raiment. 


941. ἐμβαδίοις] i.e. the just man’s shoes. The informer is to serve 
as a post on which to nail up the offering. 


946. καὶ σύκινον)] ‘Some helper and fellow of my own grain,’ 
which he expresses by σύκινος ‘of fig-wood,’ without meaning to 
reproach his own trade of συκοφάντης, of which he is proud. If how- 
ever we take κἂν σύκινον (with Meineke and others) it will be ‘even of 
fig wood,’ i.e. ‘ weak, of no great worth ;’ for the wood of the fig-tree 
was all but useless, and σύκινοι ἄνδρες in Theocr. X. 45 is a term of 
reproach. And then there would be no reference meant by the συκο- 
φάντης to his owntrade; though the audience might so apply it. There 
seems to be an intentional alliteration or similarity of beginning in 
σύζυγον καὶ σύκινον, which is perhaps better with the old reading καί. 
In Ach. 180 men are described as πρίνινοι and σῴφενδάμνινοι to express 
toughness. 


948. καταλύει τὴν δ] A charge readily listened to at Athens. 
The informer may almost be supposed to be quoting from one of his 
former speeches. ΄ 


952. βαλανεῖον] Thither the beggars resorted: of whose ragged 
choir the informer in his newly-donned garments was fit to be first 
fiddle. But even there he will not be tolerated. : 


959—I094. Carion with the just man and the informer being gone, 
the Chorus remain. They probably sang an interlude after 1. 958 in the 
first edition of the play. An old woman then enters, complaining that 
she has lost’ her young lover, who used to court her when she was rich 
and he was poor. Now things are changed by Plutus’ recovery of 
sight. While she and Chremylus (who has come out to her) are 
talking, the young man comes in, and jeers at her, Chremylus pre- 
tending sympathy but joining in the ridicule. They then enter the 
house. 


960. νέου] ‘New’ because of his newly-recovered sight. ° 


963. μειρακίσκη] In ridicule: as is ὡρικῶς : which certainly 
means ‘ like a young girl, in the fashion of sweet seventeen.’ Cf. Ach. 
272 ὡρικὴν ὑληφόρον. The age meant by μεῖραξ was from fourteen to 
twenty-one. Of course the old woman acts and speaks in imitation of 
a young girl. : 


965- μὴ δῆτ No need to call: for Chremylus hearing the arrival 
comes out. 


970. καὶ od] The last visitor was a συκοφάντης : so Chremylus 
thinks this may be another of the same breed but of opposite sex. 


76 PLUTUS. : Π. 972. 


972. ἀλλ᾽ ov κιτ.λ.] The courts oflaw in which the δικασταὶ presided 
were inscribed with certain letters; and each δικαστὴς drew lots for his 
special court. To this there is allusion in 1. 277 and 1. 1167 of this 

lay. It was a heavily punishable offence to sit as dicast when not 
allotted (οὐ λαχών). But here for édixages, or for ἔκρινες, is put ἔπινες. 
And in feasts the order of drinking was also settled by lot, perhaps by 
some drawing of letters. Hence the whole meaning will be ‘Did you 
drink without having duly drawn the lot according to your letter?’ 1.6. 
*Did you drink out of turn?’ Chremylus means to mock at the old 
woman as a tippler. Her appearance no doubt suggested this : she 
was probably fat and bloated: cf. below 1. 1037. So when she denies 
being an informer, he thinks ‘Oh! you have been a wretched old 
tippler, who used not to drink fair but take too much, and now you 
have lost your money and blame Plutus.’ To which she answers that it 
is not so, she is anything but fat, she is wasted and pining. 


979. ταὐτὰ πάνθ᾽] ¥ αὖ τὰ πάνθ᾽ Holden, which is perhaps better. 
The MsS. have πάντα Ταῦθ᾽ or ταῦτα πάνθ᾽. 


982. dv] Expressing habit: very common in Aristophanes esp. 
with imperfect. 


987. οὐ πολλὰ κ.Τ.λ.1] Ironical. A very modest beggar was your 
lover! If (as may be gathered from Lucian) ὑποδήματα were pur- 
chaseable for two drachmae, the sums mentioned may be large for their 
purpose, 


989. puontlas] This must certainly mean ‘ greediness’ here: the 
other meaning given in L. and S. ‘ passionate lust’ makes no sense. 
And in Av. 1620 μὴ ἀποδιδῷ μισητίᾳ, it is of one who, having promised 
an offering to the gods, does not pay it ‘through greediness, stinginess.’ 
Even the little that my lover did ask (says the doating old woman) he 
asked not from a wish to get all he could out of me, but from love, 
wishing for keepsakes. 


992. ἐκνομιώτατα] Chremylus takes her very word, see 1. 981. 


994- πάνυ] Meineke objects to πολὺ...πάνυ and proposes πολὺ 
μεθέστηκεν, πολύ. 


995. τουτονὶ] It had been sent back to her, and so she had it 
with her. 


999. ἄμητα] εἶδος πλακοῦντος γαλακτώδους. Schol. Perhaps richer 
and better than her πλακούς:; it was to show that he did not now want 
her gifts being himself rich. 


1002. πάλαι κιτ.λ.} A proverb of any who are past their prime. 
‘The Milesians were stout fellows in their day :’ and you were a beauty 
doubtless, but are sono more. The Scholiast tells us how the Milesians 
lost their former fame: also that the line was given by the oracle as an 
answer, when the god was consulted whether the Milesians should be 
called in as allies. There may be an allusion to this proverb in Vesp, 
1060—3. | 


1, 1036.] NOTES. 77 


1003. poxOnpds] “ Not a bad sort of fellow,’ a man of some sense 
,and taste, not to take such an old frump for choice. 


1004. ἔπειτα] To this word Dobree, Meineke, and others, object. 
Holden says that if ἔπειτα is right, it must mean ‘ And so, since things are 
thus, or since he is of this character.’ Not a very natural sense for ἔπειτα. 
It seems rather to mean ‘ later on, afterwards,’ and to be contrasted with 
πρὸ τοῦ of the next line: nor, had πρὸ τοῦ or πρὸ τοῦ μὲν been followed by 
ἔπειτα, would there have been any difficulty. The past tense ἦν may ac- 
count for ἔπειτα. ‘ Plainly he was all along (in the past time) no fool—he 
took this old woman from necessity, not from choice—and now afterwards 
having become rich he no longer contents himself with common fare, 
whereas before he would eat anything.’ Meineke reads ἐπεὶ ζα- 
πλουτῶν. 


1008. ἐκῴφοράν 7 As in Eur. Alc. 422 ἀλλ᾽ ἐκφορὰν γὰρ τοῦδε 
θήσομαι νεκροῦ. The old woman is only fit for burying: cf. Vesp. 1365 
ὡραίας gopod of an old person. Nearly the same rejoinder is made in 
Lccles. 926 οὐκοῦν ἐπ᾽ ἐκφοράν γε. 


IOII. φάβιον] βάτιον Mss. Bentley corrected to φάττιον, Meineke 
to φάβιον which means the same, being a diminutive from φάψ, φαβός. 
The metrical objection to φάττιον is that there would be a tribrach 
followed by an anapaest. But it must be owned that many passages 
have to be altered to establish the canon that anapaest never follows 
dactyl or tribrach. 


1013. μυστηρίοις. κιτ.λ.} A proof of his love was his jealousy. 
Nay, says Chremylus, he wanted to keep your gifts to himself. 


1020. ὄζειν τε τῆς χ.] ‘that there was a sweet smell from my skin.’ 
ὄζειν is impersonal, as in Pac. 529, Vesp. 7059, where a second genitive 
is added to define the smell. 


1021. évéxers| évéxees from éyxéw. Thasian wine was noted for 
goodness and perfume. 


1026. βοηθεῖν τοῖς ἀδ.] Professions of ‘righting the wronged’ 
were often made for their country by Athenian orators. Dobree thinks 
this verse to be a sneer at such claims. Cf. Isoc. Panegyr. p. 51, 
Demosth. pro Rhod. p. 115. 


1027. τί yap mojon;] ‘ Quid faciat?’ the subjunctive is plainly 
better than ποιήσει. 


1029. ἀντευποιεῖν] In Plato’s Gorgias p. 520 occur ἀντευποιεῖν 
and ἀντευπείσεται, but some editors write them dzvisim. 


1033. οὐκέτι ζἢν] See above, where her lover is supposed to go 
to her house for her funeral. 


1036. διὰ δακτυλίου] A sort of proverb for thinness. .The ring 
must be as big as the hoop of a sieve, says Chremylus. τηλία appears 
to have several meanings: but it must here be something circular. 
It is a flat board in Ves, 147, with which the hole of the chimney is 
stopped. 


cae PLUTUS. [l. ro4o." 


1040. φαίνεται] This line well shows the difference between ἔοικε | 
and φαίνεται. 


1042. τί dyow;] σέ φησιν Meineke: but probably σέ φησιν cannot 
be put for σὲ λέγει, ‘he means you.’ And as ἀσπάζομαι can hardly be 
without its acc. case, ἀρχαίαν φίλην seems preferable to ἀρχαία φίλη. 
The old woman breaks in before the young man can complete his 
greeting. 


1046. ποίου] Indignant astonishment: ‘after a long time indeed ! 
when he was with me yesterday ! !” Isee no objection whatever to the 
text: χρόνου with διὰ means ‘a long time,’ as it also does in the phrase 
χρόνῳ: e.g. ὡς χρόνῳ ἦλθες, ‘how late you come!’ Meineke proposes 
πόσου or πολλοῦ. The first would ask seriously (as in Ach. 83 which 
is referred to) how long the time was. The second would have to be 
taken as an ironical question ; but without some particles would not be 
a natural phrase. 


1050. πρεσβυτικοὶ] _Rather of a comic style for γεραίτεροι. As the 
Scholiast says οἰκεῖον τῇ ypat λέγει τοῦτο' καὶ γὰρ γέροντες γέρουσιν 
ἁρμόζουσιν, 


1051. ῥυτίδων ὅσας] Cf. 1. 694 τῆς ἀθάρης τλχὴν; 
1053. λάβῃ] βάλῃ is preferred by Meineke and Holden. 


1054. εἰρεσιώνην] Cf. Zg. 729, and the note. An old εἰρεσιώνη 
would be dry and quick to burn. 


1056. κάρυα] Above at 1. 816 the same kind of game is mentioned. 
The player would here have to guess πόσα κάρυα, for which is substi- 
tuted πόσους ὀδόντας in ridicule. Chremylus thinks he can make a 
pretty good guess; but he fails, and is called on to pay forfeit, 


1061. πλυνόν] ‘a wash-pit or wash-tub.’ To make a person a 
πλυνὸς is to put into him or throw over him eve rything foul and 
abusive. So in Psalm lx. 10 ‘Moab is my wash-pot.’ The Scholiast 
says’ that πλυνὸς oxytone is the vessel, πλύνος paroxytone the thing 
washed. Of this there is no proof; ‘and the explanation of πλυνὸν 
ποιεῖν given above appears satisfactory. The use of πλύνειν, ‘to deluge, 
souse,’ in Ach. 381, appears different. To ‘make into a wash-tub’ 
and ‘to wash’ are not the same. You dirty the wash-tub: you clean 
the clothes. But the very mention of a washing-tub suggests to the 
young man that the old crone wants a washing and cleaning. 


1063. καπηλικῶς:] She is well made up, like wares at a shop. 
κάπηλοι were proverbially dishonest and tricky in giving to poor goods 
an outward semblance of worth. 


1066. οὐχ ὑγ.] You, though old, are as mad as the other man. 
Or, ‘you, as being old, are crazy.’ As Dogberry says of Verges, 
* An old man, sir, and his wits are not,..as I would desire they were.’ 


1071. ἀλλ᾽ ὦ κιτ.λ.}] Chremylus shows interest in the woman: 
so the young man says he will give her up to him, in respect for his 
age. 


1. 1111.} ‘NOTES. 79 


1089. ois ἔχω] ws ἔχω Meineke and Holden from ms, Ray. 
comparing £Z¢. 448, 


togo. ἐγὼ δέ Ὑ] The old woman finds reason to consult Plutus 
also: then the young man hangs back; but Chremylus encourages him 
to enter. 


1096. Aemds] Like a limpet sticks to a rock, so does she to the 
youth. 


1097—1170. Carion hearing a knock comes out, and finds Hermes 
at the door; who at first delivers a threat of severe punishment from 
Zeus for the loss to the gods caused by Plutus’ recovery of sight. 
Carion tells him the gods are rightly served: and Hermes, after 
bemoaning his former good things, soon turns to make conditions for 
himself, He will abandon the gods, and take service with Plutus 
and Chremylus, as presider over athletic contests. 


1099. κλαυσιᾷ] ‘This verb appears to belong to the class of which 
ὀφθαλμιᾶν, λοφᾶν, σιβυλλιᾶν, μαθητιᾶν are instances. They denote a 
disease or sick craving for something. Cf, Vaud, 183 μαθητιῶ “1 have 
a disciple-fever on me, a diseased craving to be a pupil:’ and £¢. 61 
ὁδὲ γέρων σιβυλλιᾷ. The Scholiast says ὅταν ὑπ᾽ ἀνέμου κινῆται ἡ θύρα 
καὶ ἦχον τινὰ ἐκ τούτου ἀποτελῇ ὁ τοιοῦτος ἦχος ἢ τρισμὸς κλαυσιᾶν 
λέγεται. Eustathius also notices this use of the word saying ἐπεὲ 
δοκοῦσι τὰ τοιαῦτα θυρία ἐθέλειν κλαίειν ὡσεὶ νεογιλὰ σκυλάκια. ‘This 
is surely enough to prove that the word is used of the sound of a door. 
‘The door has a whining- fit, making a noise for nothing.’ The form 
κλαυσίαω therefore is not exactly equivalent to κλαυσείω desiderative ; 
nor is it very good sense, ‘wants to weep,’ i.e. ‘wants to get itself 
beaten, shall suffer for it,’ as L. and S., Meineke and Holden explain. 
Aristophanes could (and surely would) have written κλαύσεται if he 
meant that. Carion comes out, does not see Hermes, who, true to his 
character, cannot even knock at a door without hiding himself and 
denying it. Therefore he concludes that the door possessed by a 
whining fit creaked noisily for nothing, 


σέ τοιῇ Carion is retiring, but Hermes hails him. 


1105. εἶτα] The list ends comically: they are all humorously 
invited to ‘come and be killed’ like the ducks in the nursery rhyme. 


1108. guvykuxjoas] They are to be mixed up somewhat as War's 
victims in ac. 246 ὡς ἐπιτετρίψεσθ᾽ αὐτίκα ἡπαξάπαντα καταμεμυττω- 
τευμένα. 


110. ἡ γλῶττα κ-τ.λ.1] The tongue of victims was cut apart and 
reserved, as is seen from Fac. 1060, Av. 1704. It was given to Hermes 
in his character of herald, the Scholiast says. To this there is allusion; 
but the words also express a threat that for his ill news he deserved to 
have his tongue cut out. 


1111. τιὴ δὴ] Vulg. διὰ τί δὴ. The Mss. vary: the text above is 
Meineke’s, proposed in the Vindiciae, and accepted by Holden. 


80 a res. [l. r115. 
1115. οὐδεὲν] See above l. 138. 


1110. σωφρονεῖ] You are very wise in caring for yourself more 
than for others. Meineke would prefer σωφρονῶν ‘quae usitata Aristo- 
phani syntaxis est.’ But surely the participle would then link itself 
naturally to ἀπόλωλα κἀπιτέτριμμαι, and Hermes was not pronounced 
‘wise’ for being ruined. Nor in syntax is σωφρονῶν a natural sequence 
to τῶν ἄλλων θεῶν οὐδέν μοι μέλει, but σῳφρονεῖς is. Had the participle 
been used, it would have been σωφρονοῦντί ye immediately after μέλει 
μοι; but the interposition of ἐγὼ δ᾽ ἀπόλωλα makes a difference, and 
therefore σωφρονεῖς is used. 


1120. καπηλίσιν] Being dishonest, these fee the god of knavery. 

1121. olvovrray] Compare μελιτοῦττα from μέλι. 

1123. ἀναβάδην] Cf. Ach. 399 where Euripides writes plays ava- 
βάδην ‘upstairs, in a garret.’ 

1124. ζημίαν] Sometimes the rogues whom you helped were de- 
tected and punished. 


1126. τετράδι] The fourth day of the month was sacred to Hermes. 


πεπεμμένου] ‘baked,’ from πέπτω (πέσσω, wérrw), as is plain from 
1. 1142 εὖ πεπεμμένος. Meineke refers it to πέμπω ‘for the cakes were 
not baked on the day when they were offered, but on the day before.’ 
How does he know that? Hermes may have liked hot cakes. 


1127. ποθεῖς x.t.X.] Hercules in his search for Hylas heard a voice 
in the air say this. Hence it passed into a proverb. 


1129. ἀσκωλίαξ Αἱ the ἀσκώλια, a day of the Dionysia, they leapt 
upon wineskins. Cf. Virg. Georg. 1. 380 ‘unctos saluere per utres.’ 
Of course a pun on κωλῆς is here intended: probably some such meaning 
as ‘do (or dance) without the ham out there in the cold.’ For πρὸς τὴν 
αἰθρ. cf. Thesm. 1001 ἐνταῦθα viv οἴμωζε πρὸς τὴν αἰθρίαν. 


1131. ὀδύνη κιτ.λ.] Hermes had lamented the loss of the σπλάγχνα 
of victims. Carion says he seems to have a kind of pain about the 
σπλάγχνα, i.e. his own (Hermes’) σπλάγχνα. It is told of an English 
wit that, being bidden to take a morning walk on an empty stomach, 
he asked his doctor ‘on whose?’ Cf. Zhesm. 484 στρόφος μ᾽ ἔχει τὴν 
γαστέρ᾽, ὥνερ, κὠδύνη. The readings vary in this line between πρὸς and 
περὶ: and ἔοικ᾽ ἐπιστρέφειν is in some editions: ἔοικ᾽ ἔτι στρέφειν 
Meineke. 


1132. ἴσον ἴσῳ! Half wine, half water—an unusually strong mix- 
ture. In Zg. 1187 we have ἔχε καὶ πιεῖν κεκραμένον τρία καὶ δύο. In 
Ach. 354 there is allusion to the half-and-half mixture. 


1133. Tavrnv...pOdvos] ‘Drink this and get you gone at once.’ 
Plainly Carion gives him a draught of wine to get rid of him: he does 
not (as some interpret) insult him, for throughout the scene he good- 
naturedly laughs at him, and in the end admits him as one of the 
household. 


beats 7. | NOTES. 81 


1137. νεανικὸν] Cf. Eur. Hips. 1204 φόβος νεανικός. Plato couples 
this adjective with καλὸς and γενναῖος, Demosthenes with μέγα. 


1138. éxgopd] It is plain from the Scholiasts that some read this 
ἔκφορα n. pl. from ἔκῴορος. It also appears that at some sacrifices ‘a 
carrying away’ of meats was allowed, at some not so. Notice the 
different sense of ἐκῴφορά here and above 1. 1008; though it is possible 
that in 1. 1008 this sense may be also alluded to.. 


1139. καὶ μὴν K.T.r.] “1 helped you to thieve.’ ‘But you went shares.’ 


1141. ἐφ᾽ @ τε] Holden is inclined to. take ἐφ᾽ ᾧ ye from two MSS, 
as there can be found authority for ἐφ᾽ in the sense ‘on condition 
‘that.? But ἐφ᾽ @ τε is far commoner: and γε, though suitable, is not 
necessary, especially as γε occurs in Hermes’ next line. 


1143. KaTyjoOes}] As the priest of Aesculapius did: cf. 1. 570. 


1146. μὴ μνησικακήσῃς:}] ‘Do not bring up old scores, bear a grudge, 
now that you have got Phyle.’ Having succeeded, and being rich, you can 
afford to be generous. Phyle, a fortress on the confines of Attica and 
Boeotia, was taken by Thrasybulus, in the time of the thirty tyrants. 
When the republic was restored at Athens, an amnesty followed, of 
which Xenophon says ὀμόσαντες ὅρκους ἢ μὴν μὴ μνησικακήσειν, ἔτι 
Kal νῦν ὁμοῦ τε πολιτεύονται, καὶ τοῖς ὅρκοις ἔμμενει ὁ δῆμος. Hellen, 
11.43. ° The date of this was B.C. 403. The allusion proves this pas- 
sage to be from the second Plutus of B.C. 388, not the first Plutus of 
B.C. 408. 


1150. ταὐτομολεῖν To desert would be accounted shameful. 
Nicias in the Knights 1. 21—26, when proposing desertion to De- 
mosthenes, does it in a roundabout way, as hardly venturing on such a 
word openly. 


1151. πατρὶς x.7.d.] Plainly a quotation, perhaps from Euripides. 
The sentiment in one shape or other occurs often: ἅπασα δὲ χθὼν ἀνδρὶ 
γενναίῳ πατρίς, Eur. r., which Ovid repeats ‘omne solum forti patria 
est.’ ‘All places that the eye of heaven visits Are to the wise man fair 
and happy havens.’ Shakspeare. There is an utilitarian flavour 
about Hermes’ line which suits with his character. Cicero Zwse. Disp. 
V. 37 gives as an exclamation of Teucer ‘ Patria est, ubicunque est bene’ 
which looks like a translation of our line: another of Euripides is also 
quoted on that passage: ws πανταχοῦ γε πατρὶς ἡ βόσκουσα γῆ. 


1153. στροφαῖον] Presiding over the hinge (στρόφιγξ) of the door. 

In this character Hermes was set up at the entrance of a house, to 

watch that no mischievous persons entered, being a thief set to catch a 

thief. But Carion, taking the word as ‘sod of turns and tricks,’ says 
‘we don’t want any στροφαὶ now.’ 


1157. παλιγκάπηλον Used figuratively by Demosthenes ¢. “4γ152. 
784 παλιγκάπηλος πονηρίας. We (says Carion), being rich, do not 


want to make profit by petty traffic. Still less do we want a patron of 
knavery (δόλιοὐ. 


GC. Ρ. 6 


82 ! PLUTUS. — [1. 1150. 


1159. ἡγεμόνιον)] Hermes was ἐνόδιος and πομπαῖος, a shower of 
the way both to living and dead. 


1161. évayavios] ἐπιστάτης τῶν ἀγώνων Schol. 


1163. μουσικοὺς K. ‘y.] Meineke would prefer μουσικῆς, for which 
change there seems no reason. He also thinks some lines have been 


lost. As Holden remarks, 1. 1126 does not plainly concern anything 
that Hermes has said. 


1166. οὐκ éros κιτ.λ.] Dicasts may well like to have their names 
entered on several juries, that they may be sure of having cases to try 
and fees to receive. See above onl. 277 and 1. 9072. And Hermes by. 
being jack of so many trades has secured himself a pittance. 


1168. ἐπὶ rovros] ‘On these terms,’ of being ἐναγώνιος ; but the 
connexion is not very plain: nor yet has the διακονικὸς of next line any 
reference to ἐναγώνιος. 


1170. dtaxovixds] Hermes had wanted to enter their service, to be 
ξύνοικος with them. He is the servant, the menial of the gods: esp. 
in Aristophanes does he appear in this character; therefore, when he 
has got a footing as ἐναγώνιος, Carion says, if he is to be διάκονος of any 
sort, he must ‘show himself dvaxovids.’ 


1171I—1209. ‘The priest of Zeus the Preserver complains that his 
gains are gone: no more sacrifices: no more perquisites. He proposes 
to become priest of Plutus, who is, says Chremylus, the true Zeus the 
Preserver. ‘They prepare to inaugurate the new worship with torches 
and pitchers, and go out in procession, the Chorus bringing up the rear. 


n na 


1172. τί γὰρ ἀλλ᾽ ἢ κακῷ] The adverb does not answer the 
question τί ἔστιν very suitably: we should expect either a noun, as in 
Ran. 437 τουτὶ τί ἣν τὸ πρᾶγμα ἀλλ᾽ ἢ Διὸς Κόρινθος, or a verb is 
expressed in the answer, as in Zccl. 769 φυλάξομαι πρὶν ἄν γ᾽ ἴδω τὸ 
πλῆθος ὃ τι βουλεύεται. A, τί yap ἀλλο γ᾽ ἢ φέρειν παρεσκευασμένοι τὰ 
πράγματ᾽ εἰσίν; Hence A. de Velsen would omit the next line (which 
in the MSS. is imperfect), so that rl yap ἀλλ᾽ ἢ κακῶς ἀπόλωλα may be 
connected. Holden proposes to read 1. 1173 ἀφ᾽ οὗπερ ὁ Πλοῦτος οὗτος 
(or avis) ἤρξατο βλέπειν, connecting τί γὰρ... ἀπόλωλα. 


1178. εἰσὶ πλούσιοι] And therefore they have nothing to be ‘saved’ 
from, riches being the only thing worth coveting, poverty the only 
danger worth escaping. 


1180. ὁ δέ τις ἂν] Repeat ἔθυσεν. 


1181. ἐκαλλιερεῖτο] The active voice is generally used in Xenophon 
and prose writers. The Scholiast says here ἑόρταζεν ἐν τῷ οἴκῳ. Sacrifices 
were always attended with feasting; but the historians use καλλιερεῖν of 
a king or general offering public sacrifice and obtaining good omens. 


1186, καὐτός] I too, like his worshippers, shall bid farewell to 
Zeus. 


1. 1207.] NOTES =: - 88 


1189. ὁ Ζεὺς] Plutus of course is the Preserver: ‘regina pecunia.’ 
Tor. 


1191. ἱδρυσόμεθ᾽ Sothe goddess Peace is solemnly enthroned with 
inaugural rites. Cf. Pac. 922 sqq. 

1193. τὸν ὀπισθόδομον)ῇ The public treasury was. behind the 
Parthenon. 

1194. ἐκδότω] ‘bring out from the house.’ 

1197. ἐγὼ δὲ] The old woman fears she will be left out in the cold, 
but an occupation is found for her. For the use of χύτραι in an inaugu- 
ration cf. Pac. 922 ταύτην χύτραις ἱδρυτέον. 

1199. ποικίλα] πορφυροῖς yap καὶ ποικίλοις ἱματίοις ἐπόμπευον. 
Schol. And the old woman of her own vanity (αὐτὴ) had come gaudily 
dressed. 

1205. ταῖς μὲν ἄλλαις K.T.A.] ‘Commonly the mother (lees, sedi- 
ment) is on the pots, here the pots are on the mother.’ The meaning 
of ‘mother’ is near enough to γραῦς ‘scum’ to give a fair equivalent 
pun. 

1207. ἐπιπολῆς] Cf. Eccles. 1108 ἐπιπολῆς τοῦ σήματος. 


tt 


iy ἢ 
ee. 
PE AST ΩΝ 





INDEX. 


A ἐκτρέπεσθαι, 837 
: - ᾿ ἐκ τῶν ποδῶν, 650 
ἀκαρεῖ, 244 ἐκφορὰ, 1008, 1138 
duns, 999 ἐλοῦμεν, 657 
αναβάδην, 1123 ἐναγώνιος, 1160 
ἀναδῆσαι εὐαγγέλια, 764 ἐνεμυήθης, 845 
ἀνδραποδισταὶ, 521 ἐξομματοῦν, 635 
ἀνθοσμίας, 807 ἐπεισπαίειν, 803 
ἀντευποιεῖν, 1030 ἐπικαθέζεσθαι, 185 


ἀπαρτὶ, 388 ἐπιπολῆς, 1207 
πη ear 359 ἐπιχώριος, 47 
ἀρτιάζειν, 815 ὴ 
ἀσκωλιόζειν, 1129 pe ne 
αὐτίκα, 130 Z 


_abréraros, 83 tik ti ara 
€us σ Ps 


B Ὁ 
βάραθρον, 431 : Η 
ATTOS, 925 ἡμιτύβιον, 729 
βλέπειν “Apn, 328 : 
Βλεψίδημος, 332 Θ 
ἣν eepyos, 415 
5 pavos, 545 
γλῶττα, I1IO 
γναφεύειν, 166 θρεττανελὸ, 290 
γραῦς, 1206 I 
γρῦ, 17 
ἱδρύεσθαι, 1191 
. A ἱπνὸς, 815 
δάκνειν, 822 ἴσον ἴσῳ, 1132 
δακτύλιος, 884, 1036 
δείλαιος, 850 K 


διακονικὸς, 1170 


κακοδαιμονᾶν, 372, 501 
διέμενος, 720 


καλλιερεῖσθαι, [181 


E καλῶς ποιῶν, 863 
καπηλικῶς, 1063 

ἐᾶν κλαίειν, 612 κάρυα, τοξό. 
ἐκτετοξεῦσθαι, 34 κατακλίνειν, 411 


ἐκτραχηλίζειν, 70 καταπλαστὸς, 717, 724 


86 


καταχύσματα, 768 
Ket pos, 912 
κλαυσιᾶν, 1099 
κλεπτίστατος, 27 
κολοσυρτὸς, 536 
κομᾶν, 170, 572 
κοτινοῦς, 584 
κουρεῖον, 338 
κριβανωτὸς, 765 
ἹΚρονικὸς, 581 
κτυπεῖσθαι, 758 
κύριος, 6 
κύφωνες, 476 


τ 
λαχεῖν, λαχὼν, 277, 972 


λῆμαι, 581 
Λυγκεὺς, 210 


Μ 


μαδῶν, “66 
μεστὸς, 188 
μεταμανθάνειν, 627 
μηδὲ ἕν, μηδεὲν, 37 
Μίδας, 287 
Μιλήσιοι, 1002 
μισητία, 989 
μνησικακεῖν, 1146 
μονώτατος, 182 
μυστιλᾶσθαι, 627 


N 


VEAVLKOS, 1137 
Νεοκλείδης, 665 


= 
ξυνθιασώτης, 508 
O 


ὄζειν τῆς χρόας, 1020 
οἰνοῦττα, 1121 

ὀρνις, 63 

ὅταν τύχω, 004 

ὁτιὴ, 48 

οὐ δοκεῖν, 837 


οὐκ ἂν φθάνοιτε, 485, 874 


INDEX. 


ovK ἐτὸς, 404, 1156 
οὐχ ὑγιαίνειν, 1066 
ὀφθαλμία, 115 


II 


παλιγκάπηλος, 1157 
Πάμφιλος, 174 
παρακαττύειν, 663 
παραπλῆξ, 242 
παρείας, 690 
παρενσαλεύων, 201 
Πατροκλέης, 84 
Παύσων, 602 
πέλανος, 661 
πεπεμμένος, 1126 
περιάπτειν, 500 
πλυνὸς, 1056 
ποῖος, 1047 
πολυφόρος, 853 
προστάτης, 950 
πτερυγίζειν, 575 
πώμαλα, 66 

πῶς δοκεῖς, 742 


Ρ 


ῥυτίδων ὅσας, 1051 


Σ 


σαπρὸς, σαθρὸς, 813 
σείσας δάφνην, 213 
σίλφιον, 925 
σοβαρὸς, 872 
στέφανον ἔχειν, 21 
στροφαῖος, 1153 
συγκεκράσθαι, 853 
συγκυκίν, 1108 
σύκινος, 946 

σὺν θεῷ, 114 
σφήκισκος, 301 
σφηκώδης, 5601 


Πήνιος, 718 
τί μαθὼν, 908 
τίμημα, 480 
τρόπαιον, 453 
τύμπανα, 476 


INDEX. 87 


v 3 φόρτος, 796 

ὑπερακοντίζειν, 666 x 

ὑποκρούεσθαι, 548 

ὑπομνύμενος, 725 χρῆμα with genitive, 894 
Φ Ψ 

φάβιον, ΤΟΙ : ; 

φαίνεσθαι, 1040 eee tee 

φθοῖς, 677 Q 

φιδάκνη, 546 

Φιλέψιος, 177 ὦ πόλις “Apyous, 601 

Φιλωνίδης, 179 ὡστίζεσθαι, 330 

φλᾶν, 694, 784 ὦ τῶν, 66 








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